mm-mrnwrnm. 



|# LIBRARY OF CONGRESS. If 






V 

-V-' 



I! UNITED STATES OF AMERICA.} 



MAPLEHURST; 



OE, 



Campkllism n0t C|risfemtg, 



BY MRS. JENNY ^ BE AUCHAMP. 



WITH AN INTRODUCTION, 

BY A. P. WILLIAMS, D. D. 



6- Saint Louis : 
p. m. pestckaed, nos. 508 and 510 pine st. 
1867. 
V 



^%^<]^%^ 
^ 



Entered, according to Act of Congress, in the year 1867, by 

S, A. BEAU C HAMP, 

In the Clerk's office of the District Court of the United States for the 
Eastern District of Missouri. 



INTRODUCTION 



It has been my privilege to examine the manu- 
script of a new work on Campbellism, written by 
Mrs. Jenny Beauchamp, designed for the young. 
The plan of the work is, I thinls, well conceived, 
and well executed ; and I trust it will meet a gen- 
eral circulation and reading. 

It is true that the field it surveys has been gone 
over and pretty thoroughly gleaned by several 
able writers amongst us, 3'et the subject is one 
upon which we can well afford to have ^Mine upon 
line and precept upon precept. '' The true posi- 
tion of Campbellism ought to be thoroughlj^ un- 
derstood by our people, but I apprehend that it is 
not. We do not read as much as we should on 
the subject. 

But one may be ready to ask: Has not enough 
already been ivritten on the subject ? and ought 
we not to be content with the works we have 
without thrusting another upon the attention of 
the public ? I would answer : All the works that 
have hitherto been published are mainly of a 



4 INTRODUC TION . 

rigidly exegetical and logical character, and hence 
adapted to minds accustomed to severe reading. 
Hence they do not interest the young so much as 
the more mature. But the following work is in- 
terspersed with narrative as well as argument, so 
as to make it pleasant to the young reader, and 
thus to insinuate divine truth into the youthful 
mind without requiring laborious thought and 
severe investigation. 

Mrs. Beauchamp has, I think, mastered her 
subject. She has read attentively and understand- 
ingly the writings of Mr. Campbell and others of 
the ^^ Current Reformation • '' and she has given 
life pictures of the practical workings of the sys- 
tem. The arguments on our side of the questions 
at issue between us and the ^^ Reformers '^ are also 
well presented. There may, perhaps, be some dif- 
ference of opinion in reference to the meaning of 
some texts of Scripture now and then brought 
forward ] but this is no more than might be ex- 
pected of any other work on the subject. 

I would take this occasion to urge upon all the 
members of our churches, especially the young, to 
read and study until they are masters of this sub- 
ject. Campbellism is an ingeniously planned sys- 
tem, and well calculated to deceive the unrenewed 
and superficially instructed. It runs thus : (1) 



INTRODUCTION. "5 

First facts; (2) Testimony; (3) Faith or belief; 
(4) Repentance; (5) Baptism^ or obedience; (6) 
Remission; (7) The Holy Spirit; (8) A life of 
good works; (9) Final salvation. 

Now, to some minds this system appears very 
plain and very philosophical; but it is radically 
defective. Ic never can save a depraved, lost, 
guilty and condemned sinner. 

(1) The faith of which it speaks is not the faith 
of the gospel. Its faith is the simple belief of 
facts; but the faith of the gospel is a combina- 
tion of assent with reliance, and of belief with 
trust. Its faith is the simple product of testi- 
mony ; but the faith of the gospel is the gift of 
God (Eph. ii. 8; Phil i. 29); the fruit of the 
Spirit (Gal. v. 22). Its faith is a mere mental 
assent ; but the faith of the gospel includes the 
affections of the heart (Rom. x. 10; Acts viii. 37). 

(2) Its repentance is outward, consisting in 
reformation ; but the repentance of the gospel is 
internal as well as external. It involves a change 
of the mind as well as a change of the life. 

(3) It has the remission of sins conferred upon 
the sinner on account of his compliance with 
what it conceives to be the conditions of pardon ; 
but, according to the gospel, remission, so far as 
the sinner is concerned, is a gratuitous bestow- 



6 INTRODUCTION. 

ment. It is the blessedness of the man to whom 
the Lord imputes righteousness without works 
(Eom. iv.6). And David^ in describing it; says: 
^^ Blessed is the man whose transgression is for- 
given; whose sin is covered. Blesseth is the man 
to whom the Lord imputeth not iniquity.'^ (Ps. 
xxxii. 1; 2.) But while this blessedness is gratui- 
tous with regard to the sinner, it is nevertheless 
bestowed consistently with jastice, because it is 
bestowed by virtue of what Jesus has done, in his 
life and death, for the sinner. The gospel ^^declares 
his righteousness for the remission of sins which 
are past through ihe forbearance of God/' and 
^^sets him forth to be a propitiation through faith 
in his blood/' (Rom. iii. 25.) 

(4) It has the sinner to progress thus without 
any aid from the Holy Spirit. His faith, his re- 
pentance, his obedience, are all such as unchanged, 
unaided human nature can exercise and perform. 
But the faith, the repentance and the obedience 
required by the Gospel must be preceded by that 
quickening power of the Spirit which makes the 
tree good that the fruit may be good. 

(5) And, finally, while it teaches that the sin- 
ner brings himself into a state of justification by 
complying with what it is pleased to call ^^the 
terms of remission," it also teaches that he at 



INTRODUCTION. 7 

last gets to heaven by virtue of his continuance 
in a course of well-doing. With this system there 
is no such thing as ^^ getting religion/' it is all 
^^ doing religionJ' It is a system of works from be- 
ginning to end. But the Gospel system is a sys- 
tem of Grace, '^ For by grace are ye saved 
through faith ; and that not of yourselves; it is 
the Gift of God/' (Eph. ii. 8.) 

But I forbear^ and will step out of the way that 
the reader may advance to the intellectual feast 
set before him, praying that he may know the 
truth; and by it be made free. 

A. P. WILLIAMS. 



MAPLEHURST. 



"Nothing extenuate, nor aught set down in malice.^' 



CHAPTER I, 

JESSIE LOVELACE. 

The last rojs of the setting sun glanced 
through the thick foliage of Majilehurst as the 
family group of the parsonage seated thenaselves 
on the veranda. Eoses, and AYOodlincs, and 
night blooming jassamires filled the air with per- 
fumes, and the eveiiina* breeze, like a sportive 
spirit, shock the clinging vines, rocked the tali; 
old trees, and fanned the grateful cheek. 

Waplehuist, the parsonage provided by the 
Tarrington Church, had been Mr. and Mrs. Love- 
lace's home during his long and prosj erous pasto- 
rate. They found it a ccld, hard jdle, but their 
artistic taste had changed it into a j aradisiacal 
retreat. Iheir hands had s; t the flowering trees, 
nurtured the scented shrubs, and woven the trel- 
lissed vines. They had trained the English ivy 



10 MAPLEHURST. 

over its dark, brown walls, and shaded its low 
porches, which gave it an antique, sombre air, 
peculiarly fitting the place and circumstances. 
But whilst Maplehurst was surrounded by Na- 
ture's sweets, it contained superior attractions. 
Around its hearthstone had been reared the altar 
of prayer. It was the sanctuary of religion, the 
abode of intelligence, the scene of all the gentle 
" amenities of life. 

*' There woman's voice flowed forth, in song, 

And childhood's tale was told, 
And lips moved tunefully along 

Some glorious page of old.'' 

Tarrington was a rural village in the Valley of 
the Mississippi. Its spires could be seen from 
Maplehurst, peering above a neighboring hill. It 
was situated in the midst of an agricultural coun- 
try. Its people were not subjected to the temp- 
tations of a manufacturing town, and conse- 
quently had not imbibed its corruptions. A con- 
siderable portion of this plain and peaceful com- 
munity were Baptists. To them Mr. Lovelace 
had sustained the relation of pastor many years. 

As an under shepherd, he had faithfully tended 
the flock — feeding them on the words of divine 
truth, discreetly keeping them off the pastures 
of unprofitable discussions, and giving the alarm 
at the approach of danger. 



MAPLEHURST. 11 

He had visited the sick, comforted the mourner, 
reclaimed the wanderer, and under many and 
various circumstances oflSciated at the altar and 
the tomb. 

He had often been permitted, after showers of 
divine grace, to lead many to the green pastures 
and beside the still waters. In his care and ten- 
derness for the young convert, he had, indeed, 
borne the lambs in his bosom. Eicbly had he 
been repaid for these faithful pastoral assiduities, 
by the prosperity of Zion and the aifection of his 
people. Exalted position, and sounding titles 
conferred by the schools, could not have secured 
this affection. 

^ -K- a The most loved of earth 

Are they of whom fame speaks not 

In her clarion tones, in regal halJs. 

^ ^ ^ The vale, 

With its deep fountain, is their choice : 

And gentle hearts rejoice 

Around their steps, 'till silently they die, 

As fades a stream from summer's burning eye." 

Mr. Lovelace had been rewarded by the bless- 
ing of God. This is bestowed not so much on the 
learned ministry, as upon faithful pastoral labor. 

It had ever been Mr. Lovelace's aim to keep 
goats away from the flock. 

He believed the church should comprise only 
those who had been called out of Nature's dark- 



12 MAPLEHURST. 

ness into the glorious light and liberty of the 
Gospel. He knew the unregenerate, whatever be 
their influence or position, prove only a blemish 
and a curse. He found it required great wisdom 
and firmness to guard the spirituality of a church, 
that it often involved censure and distrust, but 
having the glory of God at heart, he faltered not. 
After awhile the blessing came. In consequence 
of his vigilance, peace and prosperity reigned 
within his borders. Under these faithful labors, 
the church had, indeed, become a house of prayer. 

But the grace that flowed so freely through his 
ministrations to bless other souls, had never vis- 
ited his own child. This was the great grief of 
his life. He was often permitted to h^ar the cry 
of new^-born souls in the camp of Israel, but his 
joy was subdued by the thought that she, whom 
he loved, was still dead. 

Hitherto he had waited the good pleasure of 
the Lord with patience, while he failed not to in- 
struct, admonish and entreat; but, of late, he con- 
templated her condition with great pain. 

Jessie Lovelace was just in that transition state 
where girlhood merges into womanhood. 

With trembling interest we gaze on the young 
virgin moon, as she hangs on the verge of the 
horizon, and wonder if she will pursue her course 



MAPLEHURST. 13 

with nndimmed splendor and purity^ and set at 
last in the glorious effulgence of tbe morning. 
Thus he deliberated over his daughter's future. 
Her strong intellect, her ardent temperament 
and glowing imagination would have excited the 
vanity of a worldly-minded parent; but his appre- 
ciation of these gifts only served to intensify his 
concern. He knew that these gifts increase our 
obligation to God, and, if unsanctified, arm us 
with a double power for the accomplishment of 
evil. His eye could not but rest with pleasure on 
his lovely child, who inherited his own strongly 
marked features, softened by her mother's loveli^ 
ness ) still he did not find ^^ a thing of beauty is a 
joy forever," for he reflected that superior per- 
sonal attractions would expose her to the adula- 
tion of flattery and the seductions of worldly 
applause. He knew the blooming cheek and 
sparkling eye are not to be compared to the 
^^ ornament of a meek and quiet spirit/' Had 
he possessed less discernment in spiritual matters 
he might have mistaken her warm sj^mpatby 
and natural veneration for the operations of 
grace, but he well knew these might be the 
workings of the unregenerated heart. She knew 
the doctrines of grace theoretically, but had 
never given evidence of a personal interest in 



14 MAPLEHURST. 

them. She was a sinner, but never felt or 
mourned her want of holiness, consequently she 
had no real trust in Jesus. 

Indeed, she found it hard to convince herself 
that she was the lost, undone sinner the Gospel 
addressed. 

Had she not ever maintained a strictly virtu- 
ous life, giving implicit obedience to the com- 
mands of her parents ? Was not her amiability 
the theme of every tongue ? When urged to 
repent, she scarcely knew what to repent of. 
How hard to have a sense of sin when she had 
never committed a crime. 

She had been taught the duty of self-examina- 
tion, but she found it easier to examine every 
thing else, in heaven or earth, than her own 
heart. 

She could determine something of the laws 
that govern this universe, but could not deter- 
mme the motives of her own conduct. 

She had never appreciated the sins of the soul ; 
the greatest of which is hatred to God. 

She unconsciously embraced the falsehood in- 
dulged by every unregenerated mind, that God 
estimates sin as we estimate it. 

As she had never seen the excoeding sinful- 
ness of sin; so she had never felt the displeasure 



M A P L E H U R S T . 15 

of God. If we would know what God thinks of 
sin, we have only to contemplate the crosS; under 
the influence of the Spirit. It is by the enlight- 
enment of the Spirit that we change our minds 
in regard to sin, or, in other words, that we 
repent. 

^^ There is a generation that are pure in their 
own eyes/' Jessie belonged to this class. 

But was she pure ? Had she fulfilled the re- 
quirements of the divine law? — ^^Thou shalt 
love the Lord thy God with all thy heart, with 
all thy soul, with all thy mind, and with all thy 
strength.'' This is the first great command. 
Had she thus given every affection of her heart, 
every faculty of her mind, and all her physical 
energies to God ? This is the reasonable service 
due from the creature to the Creator. 

Did she thus meet her obligations to God ? 
No ! the purest fail, the vilest fail. All stand on 
a common level before a thrice holy God. 

After the family were seated on the veranda^ 
Jessie was sent to the library for the old family 
Bible, and to the kitchen to summon aunt Eose ; 
and, when they were all assembled, there went 
up the evening sacrifice of prayer and praise. 

Mr. Lovelace never omitted to make mention 
of his offspring in his approaches to the throne ot 



16 MAPLEHURST. 

grace. Jessie was accustomed to this from child- 
hood; but this evening it made an unusual im- 
pression on her mind. 

^he sat gloomily apart until the hour came to 
retire; when she tremblingly returned their fond 
^^good night/' but retained her seat. She sat 
lost in thought till the twilight gloom gathered 
thick about her; but there Avas a darker gloom 
in her mind. If my friends pray so much for 
mC; why do I not pray for myself? she solilo- 
quized, I should surely feel as much concern for 
my soul as they do ? So saying, she arose and 
went over the formula of prayer she had used 
ever since her childhood. But she was dissatis- 
fied. She had the witness in herself that she had 
not in reality prayed. 'No earnest longings, no 
soul-felt desire had ascended to the throne of 
grace. She remembered her father's out-goings 
of soul in prayer. Perhaps she could pray ex- 
tempore. So she clasped her hands and raised 
her eyes reverently, and uttered a few broken 
petitions. But she desisted. She felt that she 
was mocking God. Her petitions seemed to rise 
no higher than her head. The heavens were 
brass to her unfelt petitions. 

The moon had risen. Its cold beams fell 
around her, but they were not colder than her 



MAPLE HURST. 17 

own heart. The night winds sighed through the 
lattice a low, sad song. She turned away, pen- 
sively, and sought the solitude of her room. 



CHAPTEE 11. 

THE YOUNG LICENTIATE. 

One of Mr. Lovelace's excellences as pastor 
was his appreciation of gifts in the church. He 
found it not only his duty, but his pleasure to en- 
courage these. Many a gift had, by his influence, 
become a light in Zion, which, it seemed, would 
otherwise have remained as a candle under a 
bushel. Charles Winfield was one of those who 
had entered the ministry through his influence, 
though there was a hearty concurrence of the 
church in the matter. He was the son of Deacon 
Winfield, a member of the Tarrington church. 
It must be confessed the good members of Tar- 
rington were guilty of a little worldly vanity 
when the Deacon's talented son united with the 
church. From the Deacon's immense wealth, 
his family occupied a high social position. He 
counted his broad acres by the thousands, and 



18 MAPLEHURST. 

had a numerous retinue of servants, and, being 
somewhat inclined to ostentation, the splendor of 
his equipage was the admiration of the country. 
When young Winfield united with the church, 
the conviction seemed to fix itself on the minds 
of the members that he was called of God to 
preach. He had given good evidence of a change 
of heart, and possessed unrivaled eloquence and 
extraordinary talents. But the conviction of his 
call to preach was deepened when he evinced a 
desire to do so; and accordingly, in a few weeks 
succeeding his conversion, he was licensed to 
^^ exercise his giff Charles surpassed their 
most sanguine expectations. It was noticed that 
his success was not in proportion to his zeal or 
talents, for he triumphed where men possessing 
an equal share of these abilities failed. His influ- 
ence was greatly enlarged by his social position. 
He was favorably received by all classes. The 
Baptists began to look on him as a Boanerges; 
and it must be confessed his pastor sympathized 
with this vanity to some extent; but he was 
destined to severe disappointment. God often 
puts men worshippers to shame and confusion of 
face. Our idols often turn to clay in our own 
hands. 
Before Charles left for the University, he spent 



MAPLEHURST. 19 

much of his time in his pastor's study. The Love- 
laces were among the favored few embraced in 
the intimacies of the Winfieid homestead. 

Notwithstanding the disparity of their outward 
condition, there was a similarity of tastes — a 
proportionate cultivation — an indescribable social 
consanguinity. There was a peculiar and inter- 
esting friendship existing between Mr. Lovelace 
and his protege. Young Winfield's fine colloquial 
powers, and his independence of thought and 
fearless reasoning, made him a charming com- 
panion. The profit, as well as the pleasure, of 
their intercourse was mutual. Mr. Lovelace, 
though an old theologian, found Winfieid able to 
measure arms with him in argument. Where 
one excelled in knowledge, the other surpassed in 
enthusiasm and vigor of thought. Mr. Lovelace 
found it necessary to burnish his sword before 
meeting the young champion ; but such was his 
pride in his ^- son in the Gospel,'' as he was wont 
to call him, that the vanquished seemed as much 
pleased as the victor when Charles chanced to 
bear off the palm. 

Charles usually left the study about the time of 
Jessie's hour to practice on the harp, for the 
ostensible reason to hear her play ; but the inter- 
vals in the music were decidedly protracted, so 



20 MAPLEHURST. 

that the tea bell often rang and found him still 
there. Mr. Lovelace jocosely inquired of Jessie 
if she were giving Mr. Winfield music lessons, 
which was answered by a burning blush. Could 
Mr. Lovelace have looked into Winfield^s heart 
he might have answered his own question. He 
should have seen that she had touched the finest 
chords of his being, which gave forth a melody 
divine. The music of the spheres was tame com- 
pared to the harmony of soul which thrilled w^th 
bliss every fi'bre of his being while he lingered in 
her charmed presence. Many a goddess of fash- 
ion, blazing in diamonds, would have felt flat- 
tered by his courtly attentions. But no queenly 
Eose, in the parterre, ever charmed him so much 
as this little wayside flower. Might he pluck it 
and wear it in his bosom ? The thought came 
again and again; but he felt it almost wrong to 
try to induce one of her tender years to assume 
the duties and responsibilities of the conjugal 
state. So, when he departed for the university, 
he left her, if not ^^ in maiden meditation, fancy 
free,'' at least free from a marriage engagement. 

Winfield was a racy writer. Mr. Lovelace 
found his correspondence almost a compensation 
for the loss of his society. 

For some time after his departure there fol- 



M A P L E H U R S T . 21 

lowed a regular interchange of letters between 
the friends. Then came a change. Some months 
followed, and no letter was received from Win- 
field. This silence was unaccountable to Mr, 
Lovelace. 

One morning, however, when the good man 
opened his mail, he was both surprised and 
pleased to see Winfield's signature to one of his 
letters. His other mail was hastilj^ glanced over, 
but this was reserved for a deliberate perusal. 
He w^ent out into the yard and took a seat under 
the pearl-flowered Althea, which was his favorite 
resort. '^ Why,^' said he, ^'Charlie has written 
me a little book/' as he took out several sheets of 
closely written manuscript. But his look of 
pleasure changed to pain as he continued to read. 
For the reader's benefit we make the following 
extract : 

'^ If I have any skill as a polemic, as you have 
sometimes intimated, perhaps that is why 1 am 
set up in the university as a target for everybody 
to shoot at. I have been expected to take the 
X^ro or con on a thousand and one points. But as 
you know my passion for disputation, you will 
readily surmise I was on the alert to gratify these 
wishes, and you must allow me to say I have 
scarcely ever been thrown in a tilt. I was not, 



22 MAPLEHURST. 

however^ so fortunate when I encountered Pro- 
fessor Grey. The professor has acquired consid- 
erable notoriety in discussion. I was eager to 
vanquish him. I knew '^ he was a foeman worthy 
of my steel/ I thought I should wear my laurels 
with great complacency after my triumph. He 
proposed to discuss the views of the current re- 
formation, of which he is a champion. I hesi- 
tated. I had given them but little thought. I 
doubted their claims to orthodoxy. I never 
heard them discussed in the pulpit in Tarrington. 
He aitackcd the distinguishing doctrines of evan- 
geUcal religion. I had spent much of my time, 
since my conversion, investigating these; and I 
thought I had a clear apprehension of them, and 
shou'd be able to vindicate them. 

*^ Grey is a most accomplished logician. He is 
master of a faultless elocution. He thoroughly 
understands his subject. By extensive research, 
he has obtained abundant material for the sup- 
port of his system. He uses his weapons with 
consummate skill. I was surprised at the vast 
array of evidence that he brought to bear on his 
side. I was charmed by the lucid style of his 
argumentation. I was astonished to find that 
such doctrines as we are wont to call mysterious, 
he can make plain to the dullest intellect. He 



M A P L E H U R S T . 23 

attaches great importance to words — is, perhaps, 
a stickler for a pure speech. He thinks the scan- 
dalous jargon of Christendom would be silefiCcd, 
if men would but accept of Bible terms. 

^^ He reasons thus : 

^^ Every Bible doctrine or practice can show 
Bible precept or precedent. 

*^The doctrines and practices of the Campbell- 
ite Church (he consented to use this name, as it 
is the distinguishwg term,) are sustained by Bible 
precepts and precedents ; therefore, they are 
Bible doctrines and practices. 

^'I admitted his major term, but required him 
to prove his minor, after which I should acknowl- 
edge the conclusion. Being the challenged party^ 
I occupied the negative. He then led off to show 
the Bible teaching on the distinguishing doctrines 
of his church. I regarded, with some indiffer- 
ence, his arguments in favor of the name ^Chris- 
tian,' which they have assumed.' I also saw but 
little to oppose in his views of the evil tendencies 
of creeds ] and I approved of his views of the im- 
portance of Christian union, though I could not 
see that he advocated the proper method of 
obtaining it. 

^^ But when he proceeded to lay before me the 
Scriptural proof of these propositions, viz. : 



24 MAPLEHURST 

^^ Ist. The sinner is converted by the truth with- 
out the special aid of the Spirit. 

"2d. In the second place he gave his views of 
the design of baptism. 

"My enthusiasm was aroused to the highest 
pitch. In a month I was expected to reply. 

"In the interim I carefully reconsidered all his 
proof texts, and examined everything of note that 
had been written on the subject. At the end of 
the month, my thoughts were in a very crude and 
perplexed state, and for -some ostensible reason I 
postponed my repl}^ to an indefinite period. My 
perplexity continued to increase until my mind 
began slowly to admit conviction. I could not 
gainsay the teaching of revelation on the subject. 
The foundation of my preconceived notions was 
destroyed. I found that I must abandon my po- 
sition or uphold it in the face of direct scripture 
proof; which I could not do. I have yielded. I 
shall no longer fight against the truth. 1 have 
counted the cost, which will be the loss of repu- 
tation for a time — the displeasure and disappro- 
bation of my friends — the sacrifice of all my cher- 
ished hopes and plans for the future — the perse- 
cution of a wicked world; but, armed with the 
panoply of truth, I defy the assaults of a com- 
bined world and hell itself. With this I can run 
through a troop, or leap over a wall. I always 



MAPLEHURST. 25 

approved of the great object of the reformation — 
Christian union. The cause is worthy of the 
greatest sacrifice. How scandalous the divided 
state of Christendom. How much it hinders the 
progress of truth. How much it adds to the pro- 
gress of infidelity. It is the chief agency by which 
Satan subverts the Gospel. The union of the 
sects is a most important consummation. To ac- 
complish this, I am willing to spend and be sj)ent. 
I would love to wear the m.artj'r's crown for such 
a glorious cause. I write to you frankly of my 
feelings. You have often approved of my inde- 
pendence of thought. I know your enlarged 
Christian benevolence. I know you will appre- 
ciate my motives and ( arefully weigh the argu- 
ments that prevailed with me. 

'^ Truth — gloriouS; noble, soul-inspiring truth — 
is the object of my desire. On her shrine 1 am 
willing to immolate my all.^' 

It was these extracts, chiefly, that claimed Mr. 
Lovelace's attention. 

He carefully refolded the letter, and sat a long 
time, looking upward to the flowery canopy above 
him. The flowers smiled, and shed their diamond 
drops around him ; but his thoughts ^ere not on 
the Althea. 



26 MAPLEHURST. 

CHAPTEE III. 

' A CURSORY VIEW OF CAMPBELLISM. 

The succeeding afternoon was spent by Mr. 
Lovelace in his study, carefully preparing an an- 
swer to Charlie Winfield's astounding epistle. He 
deemed it prudent to use the tone of expostulation 
and advicC; and not suffer him to commit himself 
to the defense of the system. He foresaw, how- 
ever, it would be impossible to maintain secresy 
in regard to his defection ] for he knew Winfield 
would advocate his opinions, regardless of conse- 
quences, and this would subject him to the disci- 
pline of the church. Mr. Lovelace wrote to him, 
conscious of the fact that it was his duty to labor 
to restore him in the spirit of love. He had just 
sealed and directed his letter as the tea-bell rang. 

On his way to the dining-room he encountered 
a messenger from Deacon Winfield, who handed 
him a card, inviting himself and family to spend 
the next day at the ^^ Homestead/' Mr. Lovelace 
readily surmised the object of this, and felt duty 
bound to accept. 

Jessie regarded the event as propitious. She 
was ignorant of the whole matter. JSTo one had 
seen the propriety of communicating the truth to 



MAPLEHURST. 27 

her; 'SO she was in painful suspense in regard to 
Charlie's silence. She could only explain it on 
the score of indifference; and the thought went 
like a dagger to her heart. Perhaps she would 
hear something to-morrow in extenuation of his 
conduct that would relieve her suspense. She 
longed for the morrow to come. When she re- 
tired she left the shutters ajar, that she might 
catch the first streakings of the gray dawn. 

When it came she was watching for it. Re- 
membering that her father had decided to start 
^^ bright and early/' she rose hastily and made 
her toilette. She donned a snowy muslin, with 
no ornament -save a blue girdle. She combed 
back her hair in dark glossy bands, revealing to 
advantage the full width of her tender and mel- 
ancholy brow. With true, womanly instinct, her 
mother accounted for the subdued light in her 
eye, and the unwonted glow on her cheek; but 
with the reticence of true sensibility, she made 
no allusions. Aunt Rose was piqued that Miss 
Jessie did not appreciate the delicious rusk which 
she had prepared, and her father proposed to visit 
Parnassus to make arrangements for his ethereal 
daughter to be fed on ambrosia. To escape his 
gay banterS; she snatched her bonnet and ran 
down the gravel walk and seated herself in the 



28 MAPLEHURST. 

carriage, waiting the arrival of ber parents. They 
Boon came, and they started. The morning was 
fine. The morning sun was just gilding the hill- 
tops, and beyond glittered the spires of Tarring- 
ton. Through the interstices ot the forest could 
be seen the river, glancing like a sheet of gold. 
The air was exhilerating, and filled with per- 
fumes and gentle harmonies. The little birds 
were making the woods vocal with their gay car- 
olings. This naturally turned the conversation 
to the subject of ornithology. Then, by an 
easy transition, it passed to entomology; 
from thence to ichthyology. Mr. Lovelace at 
length proposed that they should have some 
songs, as they had taken a general review of nat- 
ural science 3 and Jessie was requested to sing. 
She consented, and was about to sing ^^ Colum- 
bia,'' but her father declared he would have noth- 
ing so stale. ^^ You must improvise,'' said he. 
Jessie promised to comply, provided he would 
repeat an impromptu verse of four lines. 
^^ Well, here goes," said the father. 

** Jassamine, sing me a song, 
To cheer my heart as we go along ; 
I tire of the talk of birds and bees, 
Of fishes bright, and — and — bugs and fleas." 

Jessie's clear, ringing laugh, which followed 
this, seemed to awake all the merry elfins in the 



MAPLE HURST. 29 

deep old woods. When their gravity was suffi- 
ciently restored, Mr. Lovelace turned to Jessie, 
saying : 

^'Now; Miss Improvisatorc; let us have the 
song/' 

*' Oh, how sweet the morning hours, 
Y/ith their sparkling dew and flowers, 
"We'll banish care and earthly crosses, 

^^ While we water here our horses/' chimed in 
her father, as they drove into the sparkling 
stream. 

Jessie's sense of the ludicrous soon overcame 
the air of pique she tried to assume. Thus pleas- 
antly passed the time away, until they drove up 
to Deacon Winfield's princely possessions. His 
palatial residence crowned an eyninence. The 
road wound around the foot of the hill, so as to 
gain the acclivity by a gentle ascent. The car- 
riage was discerned long before it arrived, and 
they found the family waiting for them. 

Mrs. Winfield, with all her weakness and love 
of display, gave much evidence of piety. She 
could not but feel more respect for the Lovelaces 
than all of the gay and thoughtless pleasure seek- 
ers which her high social position naturally drew 
around her. She manifested a real interest in 
their society. She was profuse in her regrets to 
Jessie that Charles and Flora were absent. But 



so MAPLEHURST. 

Jessie seemed to enjoy herself^ notwithstanding 
their absence. She seated herself in the bay 
window, with Flora's new music and magazines^ 
which had accumulated to a prodigious pile since 
she left for the seminary. Mr. Lovelace and the 
Deacon immediately repaired to the library^ and 
sat in close conference on the object of the visit. 
Mr. Lovelace had never seen the Deacon so 
moved. 

^'Oh^ sir/' said he, ^^ if you have any friendship 
for my family, try to rescue my son from his 
perilous condition.^' 

Jessie observed a good deal of concern in Mrs. 
Winfield's voice as she and her mother sat apart 
absorbed in low conversation, in which she often 
distinguished the word '^ Charles.'' But it was 
not strange a mother should feel solicitous for 
her son under any circumstances, especially such 
a fond mother as Mrs. Winfield. Charles was 
her pet, her idol. She always believed he would 
one day be numbered among the great ones of 
earth. She was somewhat disappointed in his 
choice of professions ; but knowing that ministers 
often arrive at great distinction, she became at 
length reconciled. 

Thus the day wore on, bringing its meed of 
pleasure to all bat Jessie. She was still in sus- 
pense in regard to Charles Winfield's silence 



MAPLEHURST. 31 

She did not know that he had turned Stoic. He 
foresaw that his religious belief would be consid- 
ered an insuperable barrier to his union with Jessie 
by her parents, so he determined to sacrifice his 
own happiness rather than destroy the peace of 
that innocent family. It required all his nerve 
to support this stoicism in Jessie's absence. 
Would it remain in her presence ? No ! The 
mist would not sooner disappear before the morn- 
ing eun. Mr. Lovelace's letter had already been 
dispatched, from which we extract the following 
for the reader's benefit : 

^f Doubtless 3^ou once considered Campbellism 
an error too absurd to be supported by a show of 
reasoning. This is a mistake; Campbellism is 
supported by a number of plausible arguments. 
When these were presented you, you were sur- 
prised, and yielded your assent when you should 
have investigated. Novelty is one of the charms 
of Campbellism, but not its chief charm. It is 
rational. This is its chief charm. We should 
naturally expect some mysteries in religion from ' 
heaven. Yam reason revolts at this. That 
which is above her comprehension exposes her 
impotence. This is displeasing to the natural 
man. But though the religion of the Bible con- 
tains some mysteries, it is perfectly adapted to 
man. His duty is made clear as a sunbeam, so 



82 MAPLEHURST. 

that the wayfaring man, though a fool; need not 
err therein. 

^^That which is above comprehension in per- 
sonal religion, is spiritual influence. The human 
mind can not undei stand this. Eut there are 
natural operations quite as inexplicable. ^As 
thou knowest not the way of the Spirit, nor how 
the bones do grow in the womb of her that is 
with child, even so thou knowest not the works 
of God.' 

^^ This passage asserts that there are operations, 
both of nature and grace, which we can not under- 
stand. One is not to be disputed more than the 
other, because of its mysteriousness. It is a ten- 
dency of the human mind to reduce Christianity 
to rationalism. This kind of unbelief has as- 
sumed a distinct form at various periods of time. 
A sect, called rationalists, arose in the sixteenth 
century under the leadership of one Amos Com- 
enius. These rationalists acknowledged the di- 
vine origin of Christianity, but denied the ^ spir- 
itual and miraculous workings of God/ This 
error was also the distinguishing feature of 
^ Naturalism,' which also arose in the sixteenth 
century. It is the principal feature of Neology — 
a system which has obtained a fearful influence 
in Germany. It is the distinguishing feature of 
Campbellism, and never existed in a distinct form 



MAPLEHURST. 33 

in this country before its rise. This rationalism 
defies reason and dethrones Christ. It rejects a 
largo portion of the word of God^ because it dis- 
honors reason. If we would see the legitimate 
fruits of this system, we have only to look at the 
corrupt religious state of Germany. It is infidel- 
ity ill its most specious garb. While it acknowl- 
edges the forms of religion, it denies the essence. 
It would deceive, if possible, the very elect. 

^' It seems your first estimate of Campbellism 
was a true one. Campbellism is not Christianity. 
The fact that Christianity is a system of justifica- 
tion by faiuh, without the deeds of the law, sub- 
8tantiat(S this proj^osition. Campbellism in a 
system of justification by works, for it teaches 
that baptism is a condition of justification. 

^^Campbellism is a sort of scholastic divinity. 
It would determine questions of theology by 
reason and argument Its ad^^ocates have im- 
bibed much of the spirit of the schoolmen of the 
middle centuries. They exercise themselves in 
abstract questions and mere logomachies. They 
would perjjlex the orthodoxy by various subtle- 
ties. They delight more in tearing down than in 
building up. Their ministers are mere religious 
polemics. They busy themselves tithing mint, 
nnise a'^^d cummin, while they neglect the weigh- 
tier ma.ter of the law. The very spirit of these 





84 MAPLEHURST. 

wranglers is opposed to the spirit of Christ, 
They are boastful, arrogant, self-confident. They 
are not among the naeek whom God will guide in 
judgment. They are sectarian, indeed, though 
they deny it. They labor for the glory of their 
system. They labor to build up their views 
rather than to save souls, consequently they glory 
more over a proselyte than a new convert. They 
rely on the strength of their arguments, not on the 
help of Godj and of course believe more in disputa- 
tion than prayer. 

"Campbellism is a religion of the head, but 
Christianity is a religion of the heart. Love is 
the very essence of it. 

*' Campbeliism will neither change the heart nor 
save the soul. It ignores the vitalizing principle 
of Christianity — the influence of the Spirit. It 
subverts the Gospel, giving to baptism the saving 
efficacy of the blood of Christ. It abounds in 
falsehoods. 

^' To establish the falsehood that the Church of 
Christ had become extinct, was one of the first 
efforts of Mr. Campbell when he began the so- 
called reformation. 

''But the church was then in existence. Said 
Christ, <0n this rock I will build my church, and 
the gates of hell shall not prevail against it.' It 
was the stone cut out of the mountain that was 



MAFLEHURST'. 85 

to ^fiU the whole earth/ But hear Mr. Camp* 
bell on this point : ' The worshiping establish- 
ments now in operation throughout Christendom 
^ ^ ^ are not churches of Jesus 

Christ/ Mill. Harr. vol. 3, p. 362. 

^^ Jesus Christ is the head of his church. That 
the Head existed above eighteen hundred years 
without the body is absurd. For Mr. C. to at- 
tempt to make a body for the great Head was 
also absurd. The church was never to aposta- 
tize. Said Christ to his discipleS; ^ Lo, I am with 
you always.' He also promised that the spirit of 
truth should abide with them. But, according to 
Mr. C, the Spirit of truth was gone, and ail was 
profound darkness when the Star of Bethany 
arose. Said he, ^ It (meaning the Gospel) was 
lost in the dark ages, and never until recently 
disinterred/ Chris. Sys., p. 180. 

" Does not this look like the assumption of the 
Man of Sin? In his opposition to goody he pro- 
duced another resemblance to anti-Christ of a 
more serious nature. Let us glance back at his 
early career as a reformer. 

*^ We have shown that the church, of necessity, 
existed somewhere, and as he opposed every ec- 
clesiastical body, he opposed this. Of his oppo- 
sition to Mission, Tract, and Bible, and Educa- 
tional Societies, we have undisputed evidence. 
See Chris, Bap., p. 4, 15, 135, 80. 



36 MAPLEHURST. 

^' That he, at present; advocates these, is a well- 
known fact. The Word says, ^If I build again 
the things which I destroyed, I make myself a 
transgressor/ Among his first efforts at refor- 
mation was an attempt to destroy the influence 
of ministers of the Gospel. To determine the 
character of the ministers of that day, we refer 
you to Eobcrt Semple, John Carr, John Leiand, 
Andrew Broaddus and Dr. S^aughtoh. These 
men stood as high, to say the least, as Mr. C. 
They exhibited, in their lives, the peaceable fruits 
of the Spirit — love, long-suffering, gentleness. 
Did Mr. C. exhibit in his life these fruits? Did 
not his influence greatly promote the works of 
the flesh, such as hatred, strife, debate, emulation, 
heresy ? Ministers, however godly their lives, he 
styles ^priests,' ^ goat milkers,' ^ populars, 'hire- 
lings.' 

'^ In the preface to the Christian Baptist it is 
said Alexander Campbell and his coadjutors, like 
Luther, attempted a reformation of the church. 
But we can not see that he presents a parallel to 
the great reformer of the. sixteenth century. 

'' There was certainly a great disparity in their 
lives and labors. Luther griippled with the igno- 
rance of the dark ages, Campbell with the intelli- 
gence of the nineteenth century. 



MAPLEHURST. 37 

^^ Luther contended mth the debased clergy of 
Eome, Campbell with the godly ministers of 
Christ. 

^^ Luther opposed the corruptions of the apos- 
tate church; Campbell the benevolent institutions 
of Christianity. 

^' Luther opposed the works of the devil; Camp- 
bell the work of the Spirit. 

^^ Luther disenthraled the human mind from the 
manacles of human tradition and superstition, 
Campbell wove around it a web of sophit^tries 
from which he struggled in vain to free himself. 

^'When he began the so-called reformatione, the 
Baptist churches excited his bitterest hostility. 
Li these prevailed the doctrine of the spirituality 
of the Church. They taught that the Church 
should comprise onlj^ such as had been 'born 
again.' This is the doctrine of the New Testa- 
ment. We read; in Luke's account of Pentecost; 
that the Lord added daily to the Church Hhe 
saved;' as the phrase is correctly translated. In 
order to secure a spiritual membership; they in- 
quired of the spiritual condition of the applicant. 
The convert is conscious of peculiar exercises of 
mind. He hates the things he once loved; and 
loves the thino-s he once hated. He has a new 
set of feelings, new hopeS; new aims, new desires. 

''It is only by ascertaining these exercises that 



38 MAPLEHURST. 

we can judge of his spiritual condition. The 
applicants were often young and timid females^ 
sometimes the ignorant, and generallj' those un- 
accustomed to public speaking, consequentlj' it 
was with a faltering tone they related their evi- 
dences. They told how they had sorrowed for 
sin, and how they had been brought to the end of 
their own strength, and led to trust in Christ. 
We do not deny some betrayed ignorance, and 
some attempted imposition. But this was the 
abuse of a wholesome practice that could show 
Bible precedent. This abuse did not justify Mr. 
Campbell's sarcasm. His railery, aimed at this 
point, resembled the effusion of an infidel pen. 

^^ Against the practice he never brought one scrip- 
tural proof to bear. 

^^ We will suppose a case for the purpose of illus- 
trating our view of Mr. C.'s influence. 

"A fallen angel comes to earth. He is permit- 
ted to exercise himself as he pleases. Of course 
it is his pleasure to destroy souls. He knows 
the surest way to accomplish this is to pervert 
the religious sentiments of mankind. He is wise 
and crafty. He looks around and attentively 
considers the religious condition of the world. 
He sees the power of Eome declining. It was 
the masterpiece of Satan for the production of 
evil. It was wisely adapted to the exigencies of 



MAPLEHURST. 39 

the times. Man was just emerging from a state 
of barbarism. Its gorgeous externals and impos- 
ing rituals led captive his imagination, and fos- 
tered a blind devotion. Bat he reflected ho was 
not in Rome, but in A^merica, where the masses 
read the Bible. They know the essentials of 
religion consist not in externals. With these 
reflections he soliloquized: ^I must introduce a 
system suited to the present state of religious 
knowledge, which will, nevertheless, be subver- 
sive of true piety. The human mind can have no 
clear conception of spiritual influence, and so it ia 
easy to mislead it here. A mistake here is fatal, 
for this is a vital point. Men have been taught 
the necessity of spiritual influence. I will induce 
them to believe in possessing the Scriptures, dic- 
tated by the Spirit; they have all the spiritual 
influence necessary. God has promised his Spirit 
to them that ask it, but they are not going to ask 
for the Spirit if they think they have it already. 
I will repress the spirit of prayer by inducing the 
sinner to believe he can not pray until he be- 
cora38 a Christian, and it is certain he will never 
become a Christian until he prays. I will also 
revive the old corrupt doctrine of baptismal 
regeneration. Its enormitj'- has been exposed a 
thousand times, so I must white the sepulchre, or 
they will suspect it to be the abode of the dead. 



40 MAPLEHTJRST. 

I will teach; not that baptism washes away sin^ 
but that sin is washed awaj' in baptism. Then 
my mission will be half aceoninlisbed ; for after 
getting the sinner into the water, he will become 
invulnerable to all the shafts of conviction. But 
for all these pains I must reap some glory. I 
must see myself at the head of a great religious 
faction. That the superstructure may be large^^ 
I will make a broad basis, which shall be the be- 
lief of one truths viz. : Jesus Chi-ist is the Son of 
God. This will be broad enough to embrace 
Arians, Trinitarians, Unitarians, XJniversali-ts,. 
&c. On this broad basis all the anti-christian ele- 
ments may unite. This shall be called Christian 
union — a misnomer, I grant— but the masses are 
superficial thinkers. ISow^ in order to build up 
my system I must tear down every other, no 
matter how much good they contain. Gospel 
ministers and churches luust come down or sub- 
mit to my views; so must Bible, Mission and 
Tract Societies.' 

^^Is not this the work of a fiend? Did Mr. 
CampbelTs labors resemble it ? There can bo 
but one answer. I believe Mr. C. was the un- 
conscious instrument of Satan for the accom- 
])lishmcnt of a great moral evil I presume he 
was conscientious. He doubtless believed himself 
a benefit to his race; but this did not make him 



MAPLEHURST. 41 

SO, any more than Robespierre's self conceit made 
him a benefit to the Fiencb nation. No moral 
arithmetic can calculate the amount of evil he 
wroui!;ht. The iaithful page of his ory still points 
to the desolation he wrought in Virginia. Like 
the wild boar of the forest, he wasted the vine of 
God's own right hand's j) Ian ting 

<^ ISTor was his influence less pernicious in Ken- 
tucky. A correspondent gave him the intelli- 
gence that the influence of his })en had well nigh 
stopjied missionarj' Ojcrations in that State. 

^^ To how many souls he said |)ea''e, peace, when 
th( re was no peace. How many have gone to 
eternity, cherishing the false hope of Campbell- 
ism. ^ Oh, their end, their dreadful end ! ' 

^^ Charles, you say to secure (. hi istiari union is 
the great mission of Campbellism. This they 
have not accomplished, and can not. Were they 
laboring for Christian union w^hen they scattered 
the churches of Virginia and Kentuck}' into a 
thousand fragments? Instead of uniting the 
sects, they have added another to the list, the 
most sectarian sect of all, Their claims to being 
the sole a<ivocates of Christian union is a cheat. 
Would they receive our notions of the spiritual- 
ity of the churcii, or receive the uniinraerscd, or 
Sjjrinkied infants ? They would not. They will 
neither yield their principles, nor admit yours. 



42 MAPLEHURST. 

They want union, on the Campbellite platform. 
Every other church is laboring for unity in the 
same way. ChristianR, united on the principles 
of Christianity, is Christian union. They have 
discarded these principles to a great extent, and 
of course are not laboring for Christian union. 

^^Mr. Campbell presented us a broad basis. If 
be really wished Christian union, he 8h4)uld have 
made it narrow. The way to heaven is narrow. 
I am afraid the ^ broad road' leads from the broad 
basiSf through the ^ wide gate, ' Charles. I fear, in 
the pride of your intellect, 3^ou are forgeting 
God. If you had remaiaed prayerful and hum- 
ble, you would not have been given over to believe 
this lie. Charles, you once felt the love of God 
in your heart. You were willing to give up all 
for Christ. You rejoiced with joy unspeakable. 
You only felt thus while you lived near the foot 
of the cross, and hourly supplicated help divine. 
Eventually you became remiss in prayer. Your 
heart became cold and hard. You began to rea- 
son. You decided you had been an enthusiast. 
What you once attributed to the grace of God, 
you now call excitement, fanaticism. You no 
longer depended on the help of God. The farther 
you got from God the nearer you got to Campbellism, 

^' Beware, Charles, beware. The day of venge- 
ance comes. ^^ Your friend, 

^' Lovelace.'' 



MAPLEHURST. 43 

CHAPTEK IV. 

LOVE AND DUTY. 

The twilight deepened into night. Flora Win- 
field stood by her open window, in Madame Es- 
telle's elegant establishment. She beat a gay 
tattoo on the carpet with her restless little foot. 
She had surveyed herself, for the twentieth time, 
in her mirror. Her amber silk hung in fault- 
less folds around her slight form, and harmonized 
softly with the topaz of her brilliant necklace. 
The purest lace fell over her bust, and covered, 
her dainty arms. She mercilessly flirted her gor- 
geous fan, that glanced to and fro in the light like 
the firefly's burning wing. Her soft blonde com- 
plexion was relieved by the flush on her cheek. 
She took out her jeweled repeater and held it up 
before her. ^' Five minutes more,'^ murmured the 
indignant little beauty, ^^ and I will be ^not at 
home' to him if he does come.'' 

Just then a servant announced Bernard Holt. 
Flora descended to the parlor with the imperious 
air of a princess. Bernard Holt was a young 
man of sterling sense and unimpeachable moral 
character. Without the prestige of wealth or 
family distinction^ he had arisen to eminence by 



44 MAPLEHURST. 

virtue of his noble bearing and native talent. 
He had chosen the law as his profession, and 
many aiii2^ured a bright future for the young tem- 
plar. He had formed young Winfield's acquaint- 
ance at college, and owing to the congeniality of 
their minds, friendship soon ripened into a pleas- 
ant intimacy. He had accompanied him home 
during vacation, and had thus been thrown into 
Flora's society, and was, from the first, so daz- 
zled by her beauty as to be unable to distinguish 
her faults. He lavished on her the wealth of his 
affections, with the uncalculating simplicity and 
ardor of youth. This was frankly avowed Avith 
all the candor and ingenuousness of true worth. 
Flora was the spoiled child of fortune. Accus- 
tomed to flattery, she was vain ; living without a 
motive in life, she was capricious, and indulgence 
had made her selfish. With false estimates of 
life, of character and of beauty, she had no true 
appreciation of merit. She was pleased with the 
eclat of Bern'ard's name, and returned his senti- 
ments in the mere exuberance of youthful feeling. 
She was willing to become engaged to him with 
or without her parent's consent, but Bernard had 
a high sense of honor,, and had learned their will- 
ingnes>^ before making Flora proposals. It was 
decided they should marry when Flora attained 
a mature age, and as she approximated her eight- 



MAPLEHURST. 45 

eenth birthday, he reasonably expected the con- 
summation of his ha])piness. But, of late, a male- 
rial change had taken place in his prospects. Ber- 
nard Holt had become a Christian. Flora had no 
serious objections to this, though she wondered 
anybody of taste could be so old fashioned as to 
become religious. But when she learned he had 
decided to be a minister of the Gospel, she was 
indignant. The idea of her being a poor Baptist 
preachefs wife was absurd. She expected to 
rustle in sick and flash in diamonds as long as 
she lived. Was she going to give up all these 
golden dreams ? Bernard was mistaken if he 
thought so. 

She remembered old Mrs. Perkins, who went 
through life whining her thanks for the pittance 
bestowed by penurious church members. Was 
she thus to bean object of charitj^ ? She thought 
not. She was somewhat piqued by her lover's 
treatment since his conversion. 

She acknowledged he seemed more dignified 
and wiser ; but then he never played the devoted 
now as formerly. He used to declare she was the 
'^ ocean to the river of his thoughts'' — now he 
seemed to think and talked about nothing but his 
Savior. He never flattered her now, but talked 
to her plainly about her sinfulness. When Flora 
reached the parlor, Berna^^d proffered his hand. 



46 MAPLEHURST, 

She gave her's, saying, petulantly, '^ Why did 
you keep me waiting so long ? I have been wait- 
ing two hours." 

Bernard replied evasively. 

" Pouring over some musty theology/' said she, 
*' or on your knees, forgetful of your promise/' 

"Well! there was no harm in either; and as 
to my promise, I have kept that/' 

" Yes ! out of compliance with your con- 
science/' 

'^ It was very pleasant to comply with my 
conscience/' 

"JSIot so pleasant as to read theology, or say 
your prayers/' 

" Flora, would you have me neglect my duty to 
God to seek your society ?" 

'^ I would have you neglect me^ of course/' 

" I never neglect you when I pray. I remem- 
ber you always at a throne of grace." 

*' That is not very complimentary, lou think 
I am dreadfully wicked,- persisted Flora. 

*^ Yes ) all are, in a state of nature/' 

" I do not believe it. I call wickedness an un- 
natural state. Professor Grey thinks so, too. 
He calls me an unsophisticated child of nature, 
and saj^s 1 am just as God made me. He is very 
wise and learned/' 



MAPLEHURST. 47 

^* The Bible says," continued Bernard; ^' we are, 
by nature; the children of wrath. ^^ Will you 
take God's word or Professor Grey's ?'' 

'^ I do not profess to be a theologian, but Pro- 
fessor Grey is older than either of us, and should 
be wiser. He says the world is not so bad after 
all — that there is a misapplication of the faculties, 
and that men would, generally, make themselves 
Christians by complying with the easy terms of 
salvation, if it were not for prejudice. I like his 
theology; so does brother Charles. I told him 
how you talked to me about my sinfulness. He 
said it was very improper to talk to an innocent 
young girl so. He said you could not expect me 
to feel like a culprit, as I had never committed a 
crime.'' 

^^ Flora, you are in a state of unbelief, and that 
makes all of your actions crimes in the sight of 
God. ^Whatsoever is not of faith is sin.' " 

^^I shall not discuss theology with you, but 
Professor Grey's theology suits me. I am natu- 
rally a Campbeilite, I believe.'' 

^^ Yes/' said Bernard, ^^ all are naturally Camp- 
bellites. We a?^ naturally entertain high notions 
of our own goo^lness, and want to save ourselves." 

'^ Professor Grey loves me better than you do," 
said Flora. 



48 MAPLEHURST, 

^^ Flora, because I love you, I am concerned 
about your eternal interests, I dare not flatter 
you. I pray God daily to open your eyes to see 
your condition. I am sure Professor Grey can 
entertain no kinder sentiment for you.^^ 

^^ I am sure he does. Read this/' said she, 
spreading before him the last page of a daintily 
written note. 

He read: ^^What shall I call you? Angel, 
Sera|)h, Cherub. ^ ^ ^ gball I dare to 
woo such sinless purity ? ^ ^ ^ Spotless 
as angel's robe. * ^ ^ Heaven would 
be brighter for your smiles/^ &c. He remained 
some time grave and thoughtful. At length he 
said, ^^ Flora, is it proper for a j^oung lady, who 
is engaged, to receive letters of that charater T' 

^^ As to my engagement, I am reconsidering 
that point. I can never be ^ poor Baptist preach- 
er's wife. You must give up jouv notions of 
preaching. Will you not ?'' 

Bernard Holt stood aghast. A pallor over- 
spread his face. He had been severely exercised 
in regard to his duty. Through many trials of 
faith he had decided to preach the Gospel He 
saw that to be a minister was to relinquish all 
hopes of earthly renown, and to choose toil and 
privatioD; poverty and suffering. Ho could 



MAPLEHURST. 49 

forego that^ and brave these. But must he re- 
linquish the cherished dream of life ? " Oh, 
Ood I" he groaned. 

Flora sprang to his side. True sensibility- 
would have desisted; but when she saw his 
strength waver^ she renewed her attack. 

^^Oh/' said she, ^^for my sake do not preach. 
To preach is to be poor and humble all your life. 
You have too much talent, Bernard Holt, to 
waste in the pulpit. You can be great, and wear 
laurels. For my sake, Bernard Holt ; for my 
sake.'^ Her -hand rested lovingly on his arm, 
and her sweet eyes, raised pleadingly to his own, 
were full of tears. 

Bernard had met the tempter before, but never 
in such a witching form. He had triumphed 
often in the solitude of his closet; could he do it 
DOW amid the gentle dalliance of love ? He rose 
to. leave. Flora still pleaded, ^^Will you not 
think of this, Bernard ?^' 

He did think of it long and bitterly. * 

While this scene was enacting in Madame 
Estelle^s brilliant drawing room, one of a diifer- 
ent character was transpiring in Professor Grey^s 
study. Since Grey had succeeded in making a 
proselyte of Winfield, he seemed anxious to in- 



50 MAPLE HUE ST. 

doetrinate Iiim, so he induced iiim to spend mucli 
of his time in his study. This time was usually 
employed in consulting authors, devising modes 
of attack and defense. Occasionally, however^, 
Winfield entertained his friend by accounts of 
his pugilistic rencounters with the students. 
*^ Why/' said he, "our views are sweeping things 
before them. There is no such thing as resisting 
our arguments. If we can only be so successful 
as to excite opposition, we are sure to win. It i& 
the glory of our system that it courts investiga- 
tion. Its advocates love to stand up for the 
truth. This was amusingly exhibited at the bap- 
tism the other evening. You know Dick, the 
colored man, who waits in the hall I have ofterb 
seen him, with the dust brush in one hand and 
the broom in the other, stand by the hour listen- 
ing to the boys' discussions, and he has learned 
many of our arguments. Excuse me, I think he 
occupies about the same position as 'defender of 
the faith,' in the ebony lines that you do among 
the ^ upper tens.' He was baptized the other 
evening, and said he, as he came up out of the 
water, 'Now, I am ready to 'spute the Gospel.' 
Some of the boys cried 'bravo/ I could not help 
laughing.'' 

It was an amusing exhibition of the spirit of 



MAPLEHURST. 51 

our people. They are not afraid to 'spute the 

Gospel with anybody. As the laugh subsided 

the messenger arrived who had been dispatched 

for their mail, and both were soon silently en- 
gaged in reading the same. Winfield at last 

came to Lovelace^s letter. He read it, and re- 
read it. 

He was chafed. Can this be the affectionate 
Lovelace ? Alexander Campbell compared to a 
devil, and I am coolly told I believe a lie. I 
expected to treat him with deference for Jessie's 
sake ; but if he is her father, I shall teach him I 
am not to be treated in this manner. He thinks 
I am the advocate of an abominable heresy. He 
shall see I occupy an incontrovertible position. 
He shall acknowledge it, too, one way or another. 
But he will not discuss the subject with such a 
boy as he thinks me. So we will get Grey to 
challenge him. If he refuses it will bo a tacit 
acknowledgment of our strength ; if he accept, it 
will be easy to refute him in argument. 

When he finished reading, he threw the letter 
over to the Professor. As he anticipated, he 
was indignant, and readily entered into his views 
of the challenge. ^^ But,'' said Grey, ^^ I prefer 
an oral di^ussion.'^ 

^^ It is not likely,'' replied Winfield, ^' he will 
consent to that. The people of Tarrington are 



52 MAPLEHURST. 

not interested in the subject of Campbellism, and 
as Mr. Lovelace thinks it a dangerous thing, ho 
will not be the means of introducing it to their 
attention. But we will engage him in discus- 
sion, and then publish it. This he can not refuse, 
unless he feels he has been vanquished.^' 

The next morning the following note was dis- 
patched to the Tarrington pastor : 

^^Mr. Lovelace — Sir : I have just read your 
animadversion of what you are pleased to term 
'Campbellism.' I see you labor under a gross 
misconception of our views. You speak con- 
temptuously of the arguments that prevailed 
with Mr. Winfield. I suppose you stand ready 
to refute them. Then, are you willing to main- 
tain the negative of the discussion, as proposed 
between myself and Winfield ? He joined issue 
with me upon two important and distinguishing 
dogmas, viz. : 

^'1. The sinner is converted by the truth, with- 
out the special aid of the Spirit. 

'< 2. The second proposition relates to the de- 
sign of Baptism. 

'* If you decline discussing the subject, we shall 
take it as a tacit acknowledgment of the strength 
of our position, '^ Eespectfully, 

'* Grey." 



MAPLEHURST. 58 

'^ Mr. Grey — Bear Sir : Tou urge me to dis- 
cuss with you some of the distinguishing doc- 
trines of Campbellism. A month ago I should 
have refused, for want of interest, but I have 
lately had my attention strongly directed to the 
soul destroying errors of the system. 1 am w^ill- 
ing to hear what ^'ou have to say in extenuation 
of it, and in return shall candidly give you my 
views. 

'' You politely inform me that I labor under a 
gross mioconccption of your doctrines; then be 
pleased to state them in plain, unequivocal lan- 
guage, and in a concise and perspicuous form. 
^^ Truly, *• Lovelace.'* 



CHAPTER V. 

SPIRITUAL INFLUENCE. 

After a few days of investigation. Prof Grey 
dispatched the following in manuscript to the 
Tarrington pastor : 

^^ Mr. Lovelace — Bear Sir: I proceed, with- 
out preliminary remarks, to the discussion of our 
first proposition, namely : * The sinner is con- 



54 MAPLEHURST. 

verted by the truth, without the special aid of 
the Spirit/ 

^^We acknowledge man is a fallen being. By 
voluntary transgression, he fell from a state of 
favor to one of condemnation, and we acknowl- 
edge a change of condition is necessary in order 
to his salvadon. But we maintain that the sin- 
ner has within himself the moral or spiritual, 
power to turn himself to God, and savingly be- 
lieve by virtue of the truth. It is the truth that 
converts ; but as that truth was dictated by the 
Spirit, we may, with propriety, attribute conver- 
sion to the Spirit. The Bible is an inestimable 
boon to man. We should beware how we un- 
derrate its importance. It restores to man the 
knowledge of God, which he had lost; and is a 
permanent transcript of the divine mind. It 
is the revelation of God's will concerning us, 
which we could not have retained through the 
imperfect and fluctuating medium of tradition. 
It opens to his understanding the plan of salva- 
tion, and contains within itself motives sufficient 
to secure his obedience. In this sense, we believe 
the gospel is the power of God unto salvation. 
You maintain that a higher and distinct power is 
necessary, in order to make the word effectual in 
conversion. This is contrary to the teachings of 
inspiration. Conversion, or an effect equivalent 



MAPLEHURST. 55 

to conversion, is often ascribed to the word. We • 
tSive toM, ^Tfae law of the Lord is perfect, con- 
verting the soul;' and also, ^ The entrance of 
thy word giveth light;' and again, 'Being born 
;again, not of corruptible seed, but of incorrupti- 
ble, by the word of God;' and also, 'Sanctify 
them through thy truth; thy word is truth/ 
These passages, without any comments, are suffi- 
•cient to illustrate the way that the sinner is con- 
verted. 

''In the second place, we affirm tliat the sinner 
has within himself the ability to comply with the 
great requirements of the Gospel. Now, what are 
the great requirements of the Gospel ? Sa^^s Peter, 
'' Repent, and be baptized, for the remission of 
sins;' and again we are told, * He that believeth 
and is baptized shall be saved.' We are justified, 
therefore, in saying, faith, repentance and bap- 
ti^^m are the great requirements of the Gospel. 
Now, let us see if we are able of ourselves to 
comply with these. How do we believe ? Paul 
saj's: * Faith cometh b}' hearing, and hearing by 
the word of God.' So we believa simply by hear- 
ing the word of God. To hear the voice of the 
Spirit is nothing more nor less than to hear, or 
read, the record God has given of his Son. Said 
Alexander Campbell^ the great expounder of our 



56 MAPLEHURST. 

views, ^ All who hear the Spirit of God (and all 
who live in these United States ma}^ hear) have 
all the natural inability removed, and faith is just 
as easy as it is to hear and see/ He also says^ 
further : ^I rejoice to know that it is just as easy 
to believe as it is to hear and see/ — Chr. Bap., p. 
438. Man is a credulous being. Give him a cer- 
tain amount of evidence and he can not withhold 
conviction. Give him the light of truth, and he 
can not help seeing. There is, however, a differ- 
ence in faith. To believe the correctness of a 
mathematical demonstration, or a statement ia 
profane history, is faith, but not Christian faith. 
Christian faith is a belief of the things related of 
Christ. It is summed up in these words : ^I be^ 
lieve Jesus Christ is the Son of God.' This is an 
epitom.e of saving faith. What beautiful simplic- 
ity ! There is a difference also in the degree of 
faith. I believe, with some reservation, the state- 
ments of fallible men, but I can not doubt the word 
of God. As there is a difference in strength of 
evidence; so there is a difference in the assurance 
of faith. 

'^This is the only faith that can justly be de- 
manded of us, in order to Church privileges. 
This is the Christian's creed — the only creed to 
which we should subscribe. Faith in Christ is 
nothing more than a belief of the facts recorded 



MAPLEHURST. 57 

of him. Evidence alone produces it; testimony 
only is necessary to it. In the Christian econ- 
omy, fiiith comes first. ^^ He. that cometh to 
God, must believe that he is.'' So faith comes 
before repentance. But what is repentance? 
The received notion is, it is sorrow for sin. This 
is fanaticism, and the idea is unauthorized by the 
original. It is such a change of mind as produces 
a change of life. Therefore, metaiioi should be 
translated reformation. But how do we reform 
our lives ? What is the first required act ? It is, 
undoubtedly, baptism. No repentance is genuine 
that does not lead us to the water. We never 
repent w^hile we continue disobedient. Of our 
ability to thus reform our lives, there can exist 
no doubt in a reasonable mind. We can all, under 
ordinary circumstances, submit to the ordinance 
of baptism. 

^^ We have already seen that wo can by our 
own unaided powders exercise faith, for ^ assist- 
ance to believe is a metaphysical dream.' We 
have also seen that we can repent in the sense in 
which the Spirit uses the word, and that we can 
be baptized, which is the essential part of repent- 
ance or reformation. Therefore, we assert, man 
has within himself the ability to comply with the 
grand requirements of the Gospel. 



58 MAPLEHURST. 

'^ In the moral renovation of the soul, man 
needs no farther aid than is derived from divine 
truth alone. In proof of this we may adduce the 
fact that Paul commanded the Ephesians to ^ Be 
renewed in the spirit of their mindn/ And God 
required of the Jews to make themselves new 
hearts. Hence foDows our third proposition, 
which is : 

^^ As God is a being of justice, he can require 
nothing of his creatures which 'hey have not the 
ability to perform. God requires men to believe 
and obey the Gospel, so he must have the ability 
to do this in and of himself Pharaoh required 
the Hebrews to make brick when they had no 
straw, but more tyrannical would have been his 
requirement had the Hebrews been paralyzed, or 
in some way incapable of muscular motion. 
And just such a tyrant you make God. God 
says : ' He that believeth and is baj)tized shall be 
saved ) he that believeth not shall be damned.' 
Can God require man to believe and obey the 
Gospel and threaten him with hell fire if he does 
not when he lacks the power to do so? This is 
inconsistent with his character. 

'^ The doctrine of the necessity of spiritual in- 
fluence is subversive of all praise being attached 
to holiness or blame to guilt. If we are saved; 



MAPLEHURST. 59 

it is because the Spirit, by a mighty, internal and 
efficacious agency, effects our conversion; if Ave 
are lost, it is because he fails to do this. 

^^ This doctrine also casts the aspersion of in- 
justice on the doctnne of rewards and punish- 
ments. Why should we be rewarded for what 
another performs, or punished for what he with- 
holds ? When we hear the calls of mercy we 
are perfectly conscious of our ability to respond, 
and this very consciousness aggravates the guilt 
of our rejection. Take away this consciousness 
and you take away the sense of obligation. 

''The doctrine of spiritual influence is confuted 
by the teachings of revelation on the subject of 
man\s accountability. He is everywhere said to 
be condemned for a rejection of the Gospel, and 
nowhere for a want of spiritual influence. I 
regard this argument unanswerable. 

''Our fourth argument is based on the doctrine 
of man's iree agency. That man is a free agent, 
we regard as a first truth. The general sense of 
mankind assents to this fact — that we do as we 
please. It is also established by the unmistak- 
able evidence of intuition. We know that we 
choose and reject at pleasure 

'"Ye do always resist the Holy Ghost,' is a 
text of Scripture attended with no peculiar diffi- 
culty if It refers simply to a reception or rejection 



60 MAPLEHURST. 

of the word of God, but on the supposition of 
spiritual influence is inexplicable^ for is not that 
Spirit omnipotent ? Shall frail man talk of re- 
sisting his power ? 

^^ If we are the subjects of the special influence 
of the Spirit, we are mere machines, moved by 
the will of another; and conversion is not our 
own act, but the act of another, for which we 
deserve no praise, much less the reward of eter- 
nal felicity. Man can be held accountable for 
conversion only by considering it the untram- 
meled act of the creature. 

^^Our fifth argument refers to the nature of 
spiritual influence. Man has a compound nature^ 
physical and mental. Each nature has its re- 
spective influence. We are highly susceptible to 
the influence of light and heat, and all the ponder- 
able agents; but our minds are susceptible to 
intellectual influences only. We can not influence 
the mental nature by impact, that is, by the 
direct and subtle contact of spirit upon spirit. 
We hear some talk of the Spirit enterifjg a man. 
This is the gross conception of the vulgar. How 
does he enter a man ? By the hand, or at the 
elbow, or where ? The only way to reach this 
inner nature is by thoughts, and thoughts are not 
thoughts until t^ey are clothed in words. Hence 
it follows that the inspired word is the only influ- 



MAPLEHURST. 61 

ence of the spirit we possess, or can receive. Said 
Mr. Campbell: ^ We plead, all the converting 
power of the Holy Spirit is exhibited in the 
divine record/ The influence of the truth is all 
the influence a man needs in conversion. If this 
record contains not sufficient influence to convert 
the sinner, then more thoughts should be added 
to revelation j and hence follows our 

^* Sixth argument, which relates to the com- 
pleteness of revelation. God, who knew what 
was in man, in giving him a revelation, gave him 
one perfectly adapted to his condition. The ne- 
cessity of revelation arises from the insufficiency 
of the teachings of nature. From this the most 
cultivated minds can obtain, by a tedious process 
of reasoning and labored analogies, only feeble 
motives to holiness. This influence is greatly 
circumscribed. Now, we need a revelation, to 
give us full information in regard to our duty ; 
and it should present motives sufficient to induce 
us to its performance, or that revelation is imper- 
fect ; but we are told that the law of the Lord is 
perfect. It lacks nothing. It contains all the 
arguments necessary to converting the soul. 
When we assert some other influence is neces- 
sary to converting the soul, we detract from the 
perfection of God's word. The words of John, 



62 MAPLEHURST. 

which closes the canon of Scripture; show that 
the word of God is complete. It declares noth- 
ing shall be added to, or taken from it. And why 
should aught be added ? 

^^ Look at the overwhelming motives it pre- 
sents to the mind. It presents the terrors of hell 
to dissuade men from vice, and joys of heaven to 
allure them to holiness. It presents the story of 
the cross, to melt and subdue the heart and en- 
gage the affections. Truly may Jehovah say, 
^What more can I do for my vineyard than I 
have done ? ' So I conclude the word of God 
needs no extraneous influence to become efficient. 
With this I close, believing we are the only true 
defenders of the faith on earth. 

'< Respectfully, <' Grey.'' 

Professor Grey immediately despatched his 
chaste, elegant epistle. It had cost him several 
hours thought. He felt he needed relaxation. 
How welcome the cooling shades and the deli- 
cious draughts of the green oasis, as we travel 
over the burning sands ; or when we clamber up 
the mountain steeps, how sweet to find the little 
flower, whose beauty and fragrance regale the 
senses, and steep the heart in a delicious balm. 
Madame Estelle's drawing room afforded the Pro- 
fessor thia green oasis, and Flora Winfield was 



MAPLEHURST. 68 

the lovely mountain flower. Flora always felt 
flattered when the grand Professor called. She 
determined to make a sensation. So she prac- 
ticed on him all her pretty arts. She laughed, to 
show her pretty teeth ; rested her head on her 
snowy hand; veiled her face with her dancing 
curls; or threw them back to reveal her beaming 
face or dulcet throat. But the Professor under- 
stood the game she played; and teased her no 
little. He declared he should have her burned 
for a witch. 

Flora was wise, so she changed her tactics. 
She appealed to his understanding. 

She brought him hard questions to explain. 
She looked up to him with childish reverence. 
He was so wise, she said. This was delicious. 
Flora was wiser then. 

She came down this evening with the air of a 
little sage, and took her seat before him on the 
low ottoman. She told him she had been think- 
ing till her head ached. She had been puzzling 
over a question in theology. ^^ What was meant 
by a call to the ministry ?'' 

^' What put that into your head ? ^^ asked the 
Professor. 

^^I will tell you, if you will tell me what it 



64 MAPLEHURST. 

^^I will give you my views/' said he. 

^' Well, I was trying to persuade Bernard Holl 
to choose some other profession, and he said he 
believed he was called of God to preach/' 

^^ Ha, ha/' laughed the Professor. ^^ Why did 
you not ask him if he heard the voice ? " 
^^ Do you suppose he meant that, indeed ? " 
^' I do not know ; there is a great deal of super- 
stition in the world.'' 

" You do not believe a man is called of God to 
preach, do you ? " 

^^ Oh, yes, in one sense. When God gives a 
man such natural endowments as adapts to one 
sphere, he is called of God to fill that sphere; but 
one man is no more called of God to preach the 
Gospel than another is to practice law." 

^^Then," asked Flora, ^^a man may choose any 
profession, without sinning, that is not bad in 

itself?" 

^' Certainly; though if he should choose a pro- 
fession for which he is not properly endowed and 
qualified, he will not be likely to succeed." 

^^ Every one that heareth the Gospel is called 
of God to preach. ^ Let him that heareth say 
come.'" 

The little minx shook her curls, and declared 



MAPLE HURST. 65 

she would remember all this, and tell Bernard tho 
next time she saw him, 

^^ Well/* said she, naively, ^^ do you think I am 
called of God to be a minister's wife ? '' 

^^ Candidly, I should think not,'' answered |the 
Professor, applying the case to Bernard, without 
thinking how it might effect his own happiness 
some day. 



CHAPTER YI. 

SPIRITUAL INFLUENCE — CONTINUED. 

*' Professor Grey — Dear Sir : I have carefully 
read your argument in support of your first prop- 
osition : ^The sinner is converted by the Word of 
Truth, without the special aid of the Spirit/ Be- 
fore examining the points of difference between 
us, it will be necessary to determine the points of 
agreement. We agree that man is a depraved 
being, though we differ as to the extent of his 
depravity. We agree that the Truth is a means 
of conversion ; yet I maintain that, though the 
Truth is a means of conversion, the Spirit is the 
efficient agent. You attribute this efficiency to 
the Word. The first argument is this : Conver-? 



66 MAPLE HURST. 

sion is often attributed to the Word; and you 
quote several passages of Scripture in proof of 
this. This I freely admit. But conversion is 
also ascribed to the Spirit. ^ So is every one 
that is born of the Spirit.' ^But ye are washed, 
ye are sanctified ^ * "^ by the Spirit of our 
God.' Says Peter, ^ Elect through the sanctifica- 
tion of the Spirit.' Conversion is also attributed 
to both the Word and the Spirit: ^Bath chosen 
you through the sanctification of the Spirit and 
the belief of the Truth/ ^Seeing that you have 
purified yourself in obeying the Truth through 
the Spirit.' I may, with as much propriety, say 
the sinner is converted by the Spirit alone, with- 
out the Word, as you can say he is converted by 
the Word alone, without the aid of the Spirit. 
When conversion is attributed to the Word, the 
instrument is put for the agent. This figure of 
speech is very common in the New Testament, as 
well as in ordinary conversation. Take a famil- 
iar illustration : ^The Eomans put the Sebeans to 
death by the sword.' But because it is elsewhere 
stated that the Sebeans were killed by the sword, 
shall we deny that the Eomans were the agents 
in their destruction ? Take another example : . 
^The woodsman felled the tree with the axe.' 
"NoW; because the tree is felled by the axe, shall 



MAPLE HURST. 67 

we say it is not the work of the woodsman ? 
The relation of the Eomans to the sword; and 
the woodsman to the axe^ is closely analogous to 
the relation of the Spirit to the Word; in conver- 
sion. The Word is the means hj which the Spirit 
operates. 

^^In Eph. vi. 17, the word of God is said to be 
^the sword of the Spirit/ The sword is utterly 
powerless without the hand that wields it. This 
is too evident to need amplification. So we con- 
clude that; in conversion; the Spirit is the efficient 
agent; and the Word is the honored instrument. 

*' You next argue that the special influence of 
the Spirit is unnecessary; because man has within 
himself the ability to meet the requirements of 
the Gospel. 

^^ Had my knowledge of your system been con- 
fined to your rejection of Spiritual influence I 
should have inferred that you held an error in 
regard to human depravity. Those who advo- 
cate partial depravity always advocate indiffer- 
ent means of moral renovation. Many object to 
the term ^ total depravity.' If used in respect to 
human virtue, the terms are not proper; but if 
used in respect to holiness in the soul; or the 
power of producing holinesS; they are; and in 
this sense I become the firm and uncompromis- 



HH MAPLEHURST. 

ing advocate of the doctrine. And just here let 
me entreat you to look well to the foundation of 
your system. Right liere we detect the errors of 
Armenianism, Socinianism; and, allow me to add, 
Campbellism, and every other system that advo- 
cates insufficient means of spiritual restoration. 

^^If man is partially depraved, a reformation 
will answer; but if he is totally depraved, nothing 
short of a new creation will do. A reformation, 
so far as respects his position among men, will 
answer, but it is powerless to cleanse and save 
the soul. As the necessity of the special influ- 
ence of the Spirit arises from the depravity of the 
human heart, let us see what the Bible teaches 
upon this point. Gen. vi. 5 : ' God saw the wick- 
edness of man was great in the earth, and every 
imagination of the thoughts of his heart was 
only evil continually. V Says the Psalmist : ^ None 
doeth good.' Eel. ix. 3 : ^ The heart of the sons 
of men is full of evil.' Jer. xvii. 9 : ^ The heart 
in man is deceitful above all things, and desper- 
ately wicked.' Eph. ii. 3: ^ By nature we are 
the children of wrath.' Eph. ii. 1; ^Dead in 
trespasses and sins.' Eom. vii. 18 : ^In me, that 
is, in my flesh, dwelleth no good thing.' But to 
place man's depravity, and his inability to meet 
the requirements of the Gospel, beyond dispute, 



MAPLEHURST. 69 

it is said (Eom. viii. 7), ^^ The carnal mind is 
enmity against God, for it is not subject to the 
law of God; neither, indeed, can be/ 

" You say faith, repentance and baptism are 
the great requirements of the Gospel. The Savior 
teaches otherwise. He tells us that the first and 
great commandment is this : ^Thou shalt love the 
Lord thy God with all thy heart, soul, mind and 
strength, and thy neighbor as thyself.' This law 
has never been abrogated, nor has another been 
established superior to it. The goodness of God 
to us, as exercised through Christ, increases our 
obligations to love God tenfold. Jesus Christ came 
to obey the law. By repentance and faith in him, 
that obedience becomes ours. So repentance and 
faith, so far from superseding the law, are simply 
the provisions of the Gospel, by which we meet 
the demands of the law. By faith we secure the 
righteousness of the law. If the law was no 
longer binding, there would be no necessity for 
faith. All of the law is comprehended in love. 
^Love is the fulfilling of the law.' Let us see if 
we have the ability to comply with this require- 
ment, both of the law and of the Gospel. Let us 
remember God will only accept of a perfect 
righteousness. What does he require of us ? 
That every affection of the heart, every faculty 



70 MAPLEHURST. 

of the soul, every energy of the body be devoted 
to his service; and in no case shall we prefer our 
own interest or happiness above that of our neigh- 
bor. This passes a sweeping condemnation on ail 
the sons and daughters of Adam. It leaves man 
without a vestige of righteousness, totally desti- 
tute of holiness. J^ow, will you assert, in the 
face of high heaven, that man has the ability to 
meet the requirements of the Gospel ? 

*^Bat grant, for the sake of argument, that 
man can exercise faith by Ids own unaided pow- 
ers and reform his life, as 3"ou define repentance 
to be a reformation of life. And certainly he has 
the capacity to believe the record God has given 
of his Son. This is generally received through- 
out Christendom. Suppose he possess not only 
this dawning state of faith, but a faith immeasur- 
ably greater — a faith to remove mountains — still, 
says Paul, we are nothing without love. ^ Though 
I understood all things,' not only knew the record 
God has given of his Son, but could go back to 
the farthest eternit}^ and comprehend all the 
secrets of the Godhead, the nature of the Sonship, 
know everything in the unfathomed past or the 
unrevealed future, understood everything that 
pertains to the scheme of redemption, though we 
had all knowledge^ still without love we are noth- 
ing. As to a reformation of life, suppose we 



MAPLEHURST. 71 

bostow all our goods to feed the poor, and, in the 
intensity of oar zeal, wo give oar bodies to be 
barned, still without love it profiteth us nothing. 
Then no measure of faith and. no outward act can 
secure the salvation of that soul that does not 
love God. What, then, is the essential thing? 
Paul says it is love. Whenever there is begotten 
in the soul a principle of love to God and man, 
that soul is regenerated. ^ Every on<3 that loveth 
is born of God/ ^Hereby we know that we have 
passed Irom, death unto life, because we love the 
brethren.' But what is it that begets this princi- 
ple of love in the soul ? Does the sinner produce 
it in himself? Can he tear his affections from 
the things of time and sense, and make God the 
object of his supreme regard ? Nay, verily. As 
well may we expect the tide that pours its impet- 
uous torrent down the mountain side to roll 
backward in its channel. Does the stud}^ of 
^God's word produce it ? If so, we yield the dis- 
cussion of the first proposition, and acknowledge 
the sinner is converted by the Trutn without the 
aid of tlie S])irit. We will let Paul answer: ^The 
love of God is s.hed abroad in the heart by the 
Holy Ghost given us.' Love is also said to be 
the fruit of the ISpirit. So we see that love is the 
^rand requiremeat, both of the law and the Gos- 



72 MAPLEHURST. 

pel, and that every one that loveth is born of 
God, and this love is put into the heart by the 
Holy Ghost. 

*^ Suppose, for the sake of argument, men have 
all the ability to meet the requirements of the 
Gospel. Why do they not do it ? They have 
all the evidence to produce faith. They have 
line upon line, and precept upon precept. They 
have from time to time the great motives of the 
Gospel presented to their minds fro^m the sacred 
desk. Still the great mas& of the people are indif- 
ferent. Why do they not turn from sin ? Be- 
cause they love it. Why do they not turn ta 
God ? Because they are averse to holiness. 
Christ says, ^Ye will not come unto me that ye 
might have Ufe.^ Sinners are not willing to 
come. Can they make themselves willing ? ^It 
is Grod that worketh in you to will.' Can they 
turn from what they delight in ? Can they love 
what they hate? ^The carnal mind is enmity 
again&t God^ — not at enmity, but is itself en-^ 
mity — ^not subject to the law of God^ neither 
indeed can be.' An impure fountain can only 
send forth an impure stream. The stream will 
be impure until the fountain is made pure ; so the 
carnal mind can send forth no holy affections or 
desires until it is changed. The sinner has no 
disposition to forsake sin and come to^ Go<le. 



MAPLEHURST. 73 

How does he get this disposition? ^It is God 
that worketh in you to will and to do.' ^ The pre- 
paration of the heart; as well as the answer of 
the tongue, cometh from God/ ^My people shall 
be willing in the day of my power.' 

^^Has man the ability to come to Christ of 
himself? Jesus says he has not. 'ISio man can 
come to mC; except the Father which sent me 
draw him/ This coming to God is conversion. 
Then are we not justified in saying, it is an influ- 
ence distinct from^ and above^ the Truth that 
converts the sinner? 

'^ You say that faith is based upon testimony, 
and give men the light of evidence and they are 
bound to see. But the sinner is blind. Says the 
Word : ^ Ye are blinded b}" the God of this world/ 
He has eyes, but he sees not. Can we make the 
blind see; by giving him light ? No ! If we 
increase the light tenfold the blind will not see. 
SO; if you add evidence to evidence, and testi- 
mony to testimony, the sinner will not exercise 
faith until the Lord disposes him to do so. Trust 
is an essential part of faith. TVe will never trust 
Christ to save us until we are led to see we need 
a Savior. We must see we are sinners, and see 
that Christ is not only able to save us, but that 
he is willing to save us. 

^^ The soil in which the seed sown became fruit- 



74 MAPLEHURST. 

fal was ^good ground/ So the Lord makes of 
the heart good ground^ before the Word sown 
becomes fruitful. In order to show that a man 
has the ability to repent, you make repentance 
consist in a reformation of Ufe. You doubtless 
realize that it is easier for a man to change his 
life than his mind. D^es the original justify the 
construction ? It does not. The primary signifi- 
cation of metanoi is a change of mind. This you 
acknowledge. Then it is a most unparalleled 
perversion of God's Word to translate it reform- 
ation. The absurdit}^ of your translation will 
appear by reading Mat. 3 :-8; according to your 
translation. When John saw the Pharisees come 
to his baptism, he told them, ' Every tree that did 
not bring forth good fruit should be hewn down.' 
This good fruit was good works, or a reformation 
of life, as all will acknowledge. Therefore, Mat. 
3 : 8 becomes — bring forth, therefore, reforma- 
tion meet for reformation. This shows how your 
translation does violence to God's Word. 

^^ From the ust of the word Qnetanoi)j and not 
from its primary signification, we infer that 
metanoi describes such a radical change of mind 
as produces a reformation of life. But to substi- 
tute the effect for the cause is very erroneous. 

^^Mr. Campbell found it hard to make repent- 
ance, in its true sense of a radical change of 



MAPLEHURST. 75 

mind, harmonize with his man-made religion/ 
and so he adopted Dr. Campbell's bad translation 
of this word, which is the scorn of Biblical critics. 
But, suppose repentance does mean a reformation 
of life, still we are not saved by this. We have 
seen that God can accpt only a perfect righteous- 
ness. ^He that offendeth in one point is guilty 
of the whole.^ This perfect righteousness man 
can never render; hence, *by the deeds of the 
law shall no flesh be justified.' 

"Nor are we saved by baptism. This is a work 
of righteousness. ^ Thus it becometh us to fulfill 
all righteousness,' said Christ, of baptism. But it 
is said we are ^ not saved by works of righteous- 
ness which we have done.' Then, though we can 
comply with the command to be baptized, still 
this is not the essential thing in conversion, for 
we are not saved by this. 

'^ Your third argument is based on the justice 
of God. You argue that, as God is a being of 
justice, he could never require of his creatures 
what they are not able to perform. Say 3^ou, 
man is c vmmanded to believe and obey the Gos- 
pel, therefore he must be able to do it in, and of, 
himself: in other words, we are under no obliga- 
to perform what we are not able to do. We have 
already seen our inability to obey the first great 
command. No man can love God with his whole 



76 M A P L E H U R S T . 

heart and his neighbor as himself. We once pos- 
sessed the power of perfect obedience^ but man 
became a voluntary transgressor, and lost tbe dis- 
position to obey. But God's law is immutable. 
It still demands obedience. Because man has 
changed, shall God change ? Shall he relinquish 
his claims on his creature, because he has de- 
based himself by sin ? Does the soldier who cuts 
off his arm to avoid military duty relieve himself 
of the moral obligation to serve his country ? 
Certainly not. 

^^Says Paul, 'The law hath dominion over a 
man as long as he liveth ; ' and we are all obnox- 
ious to punishment for transgressing the law. 
We have all sinned, and are justly condemned. 
Should God omit the penalty, he would be mer- 
ciful, but not JQst. Justice requires that the sin- 
ner suffer. But ^ Christ was made under the law, 
to redeem them that were under the law/ He 
rendered perfect obedience to its demands. He 
took our law place. His righteousness is imputed 
to us by faith. Being in Christ, we are under the 
Grace, but not under the law. But is the sinner 
out of Christ under no obligation to obey the 
law, because he lacks the disposition ? He cer- 
tainly is not. In refusing to accept of Christ, as 
the gracious means of escape from the rigors of the 
law, his punishment becomes doubly just. So I 



MAPLEHXJRST. 77 

have shown by the justice of God that he does require 
of his creatures what they are not able to peiform, 
without the aid of another. So your third argu- 
ment fails to support your proposition. 

^^You repeat the objection of Mr. Campbell; 
viz. : The doctrine of the special influence of the 
Spirit is subversive of all praise being attached to 
holiness^ or blame to guilty because we can de- 
serve no praise if the Spirit constrains us to 
goodness. This I freely admit. We are willing 
to give all the glory to God. ^ By grace are ye 
saved. Not by works of righteousness, which we 
have done, but according to his mercy hath he 
saved us/ God conceived the plan of salvation, 
and sent his Son, that whosoever believeth on 
him should not perish, but have everlasting life ; 
but seeing the perversity of the human heart, he 
has given us the enlightening, quickening and 
sanctifying influence of the Holy Spirit. See 
Eph. ii. 1 ; Col. ii. 13. 

'^ In the fourth place you argue that the doc- 
trine of the special influence of the spirit conflicts 
with the doctrine of man's free agency; for, say 
you, if we are moved by the Spirit, then man is 
a mere machine, moved by the will of another. 
This I deny. An agent is one that acts. A free 
agent is one that acts freely, or that does as he 



78 MAPLEHURST. 

pleases. God produces in the sinner holy incli- 
nations; so that he pleases to do right; and in 
doing right he does as he pleases. 

"We put this in the form of a syllogism, so as 
to fix it on the mind. 

" A free agent is one that does as he pleases. 

" A Christian, through the influence of the 
Spirit; pleases to do right. 

" Therefore; a Christian is a free agent in doing 
right. 

" Tou say, * Ye do always resist the Holy 
Ghost,' can not refer to the special influence of 
the Spirit ; for as the Spirit is omnipotent, there 
can be no such thing as resisting omnipotence. 
Here you attach to the passage the idea of effec- 
tual resistance, which the passage does not teach. 

" I am sure the Baptists generally do not talk 
of efl'ectual resistance. On the the contrary, they 
teach that when God begins a good work in the 
sinner's heart, he carries it on till the day of 
Jesus Christ. Does the man under the lion's 
paw not resist his mighty power ? From the 
instinct of self-preservation he grapples with his 
foe as long as the feeble powers of life hold out. 

"So does the sinner resist the influence of the 
Spirit as long as the enmity in his heart is alive. 
Instead of ridiculing the doctrine, we ought to 



MAPLEHTJRST. 79 

receive it with a thankfal s];^irit. How often does 
the Christian, in view of the electing love of God^ 
exclaim — 

" *Wliy was I made to hear Ms voice, 

And enter while there's room, 
"While hundreds make a wretched choice, 

And rather starve than come ? 
'Twas the same love that spread the feast — 

That sweetly forced me in, 
Or I had still refused to taste, 

And perished in my sin.' 

^^ Truly, we had never chosen Christ had he 
not chosen us. We love him because he first 
loved us. 



CHAPTEB VI. 

SPIRITUAL INFLUENCE — CONTINUED. 

'^ You argue, in the fifth place, from the nature 
of the human mind, the Truth is the onlj^ influ- 
ence possible in conversion, and think the idea of 
one spirit aciing on another, except by thoughts 
clothed in word absurd. This is the only spirit- 
ual influence of which we have a clear conception, 
but not the only kind that exists. You will 
acknowledge that Satan has an influence over the 



80 MAPLEHURST. 

minds of sinners. How? Satan has no Bible. 
We hold no verbal communication Avith him. 
He must influence sinners hy an unseen but mys- 
terious influence of his spirit over their spirits. 
Many passages show this. One will sufiS.ce, as 
the doctrine is not disputed. We read that when 
Jesus gave Judas the sop, Satan entered into him. 
You ask how the Spirit enters into a man. Does 
he enter by the foot, or hand, or where ? I ask, 
how did Satan enter into Judas ? Through his 
foot or hand? When you answer this I will 
answer your question. 

^^ This Avas a special spiritual influence of 
Satan. You give the devil the advantage of 
God. True, God has given the sinner his Word. 
This he may read, or he may not, as it chances. 
But Satan can carry an influence directly to his 
heart. If the sinner does read, we learn in the 
parable of the sower, Satan can come and ^ catch 
away the word sown.' So he might prevent con- 
version in every instance. Speaking after the 
manner of men, I do not believe it would have 
been wise in Jesus Christ to have died for sinners 
had not the earnest of the Spirit been given ; for, 
owing to the perversity of the human heart and 
the machinations of the devil, it might have 
happened that not a single soul would have 



MAPLE HURST, 81 

accepted of salvation. Then his death would 
have been io vain. 

*^ God's Word teaches that the Spirit operates 
on the hearts of Christians: ^ Bat ye are not in 
the flesh, but in the spirit, if so be the spirit of 
God dwell in you.' 

^^ God has sent forth the spirit of adoption into 
your hearts, crying, ^ Abba, Father !' Christians 
are called ^ the habitation of God, through the 
Spirit,' ^ the temples of the Holy Ghost,' &c. 
Many more passages might be adduced, but these 
prove my point. These passages teach ihe pres- 
ence of the Spirit in the hearts of Christians. 

^^ Mr. Campbell admits this influence in appear- 
ance, but denies it in reality. From some of Mr. 
Campbell's writings, Christians have been encour- 
aged to think Mr. C taught the influence of the 
Spirit in the hearts of Christians. In his debate 
with Rice, he says, <I would not value, at the 
price of a single mill, the religion oi any man, as 
far as respecis the grand afl'air of eternal life, 
whose religion is not begun, carried on and com- 
pleted by the j)ersonal agency of the Holy Spirit / 
and again, ^the soul of man is quickencJ, enlight- 
ened, sanctified and consoled by the indwelling 
Spirit of the eternal Goii.' But hear him explain 
himself: * The Spirit of God puts forth all its con- 



82 MAPLEHURST. 

verting and sanctifying power in the words it fills 
with its ideas ;' and again, ^ All the influence of 
God's good Spirit now felt in the way of convic- 
tion and consolation, * jj; * jg \yy 
the Word written, read and heard/ 

^^ Mr. Lard, in defining Mr. Campbell's position, 
(Mr. Campbell endorsed his book) says, ^ Mr. 
Campbell's theory is, that conversion is, in every 
case, effected by the influence of the Spirit, but 
maintains the truth itself is that influence.' So 
we see what Mr. Campbell means by the influence 
of the Spirit. This is his theory, unless he has 
advocated both sides of the question. 

^'Conversion is described as a 'birth of the 
Spirit' — ' a resurrection from the dead ;' and if the 
inspired writers used proper figures, conversion 
can be no easy thing to accomplish — not as easy 
as it is to hear and see, as Mr. C. asserts, but too 
difficult for anything short of Omnipotence to ac- 
complish. So we conclude the influence of the 
Spirit is necessary in conversion. 

'' Your sixth argument is based on the com- 
pleteness of revelation. You say that a revela- 
tion suited to man's condition must contain all 
the arguments necessary to turn men to holiness. 
I acknowledge the completeness of revelation. 
I acknowledge the arguments of Scripture are 



MA PL EH UR ST. 83 

sufficient in number and importa^nce^ but I main- 
tain they are insufficient of themselves to convert 
the soul, and a common sense view of things will 
convince any reasonable mind of this. Of the 
thousands who hear the Word read, how many 
turn to righteousness? Not one in ten. Why? 
They have all the arguments to convince them to 
turn. All the motives of the Gospel are presented 
time and again. Why do they not turn? I an- 
swer, because the Spirit has never made the Word 
effectual in their conversion. The Word is the 
sword of the Spirit. The sword can do nothing 
except the Spirit use it. The reason the Word is 
so seldom blessed to the conversion of souls is, 
because of the legion of popular systems of error 
encouraging men to ignore the help of God. 
They will not look to ^ the hill from whence their 
help Cometh.' ^ The meek will he guide in judg- 
ment.' God has promised his Holy Spirit to them 
that ask it. I believe no one, guided solely by 
Campbellism, will ever realize this blessed gift, 
for they encourage men to believe that, in pos- 
sessing the words of inspiration, they have the 
infiaence of the Spirit already; and men will not 
pray for what they already have, or believe they 
have, and God has promised his Spirit only in 
answer to prayer. 

^' I have answered all your arguments. I have 



84 MAPLEHURST. 

one to offer. It is this : God describes the con- 
version of the Jews thus, ^ A new heart will I give 
you, a new Spirit will I put within you, I will take 
away the stony heart out of your flesh; and give 
you a heart of flesh ] and I will put my Spirit 
within you, and cause yoa to walk in my stat- 
utes/ Mr. Campbell says whatever is essential 
to conversion in one case is essential in all cases. 
We see that the Jews were to be converted by the 
Lord giving them a new heart, and putting his 
tSpirit within them, causing them to walk in his 
statutes. Then that is the wa}^ the sinner is con- 
verted now. So falls your position — that ^ The 
sinner is converted by the Truth, without the 
special aid of the Spirit.' 

^^ Eespectfully, '^ Lovelace/' 

^^Well,'' said Charles Winfield, as Professor 
Grey finished reading aloud Mr. Ijovelace's letter, 
^^ that is the chime of the old bell. I have heard 
it all my life. Eeally,'' he continued 'Hhese old 
fashioned doctrines of grace awake a thrill in the 
heart not conferred hj the superior light of Camp- 
bellism.'' 

'^ But,'' said Grey, '^you know mere thrills and 
feelings are not religion." 

^^Oh, yes, I know," said Winfield, ^a shall 
never let my feelings deceive me again." 



MAPLEHURST. 85 

^^I own/' said Grey, ^^ the subject of spiritual 
influence is attended with many difficulties — not 
so the design of baptism. Our arguments on that 
point all Christendom can not refute/' 

" Will you not write a rejoinder/' said Win- 
field; ^^ and have it published ?" 

^^I fear it w^ould not do much 2:ood. I am de- 
termined to provoke him to an oral discussion. 
I am going to Tarrington^ and I will beard the 
lion in his den." 

The truth waS; the professor wanted an excuse 
for visiting Tarrington about the time Miss Flora 
should return. The plan suited Charles wonder- 
fully. He saw that it would lessen the blow that 
would inevitably fall on him. 

^^ And/' said he, '^ who knows — it may be the 
means of convincing Jessie. In that ^case, the 
great barrier to my happiness will be removed." 



CHAPTER VII. 

A CALL TO THE MINISTRY. 

Bernard Holt left the lecture room sad and 
discourao:ed. By a request from the students, 
the President had lectured on ^^ A call to the min- 
istry." This request was made through his insti- 



86 M A P L E n U R S T . 

gation. Since he left Flora many temptations 
had assailed him. Was he at liberty to preach 
or desist, as it suited him ? Did God really com- 
mit to men a dispensation of the Gospel now-a- 
days as of old ? Would he follow up those who 
proved recreant with the lash of conscience and 
severe judgments, as he did Jonah. He hoped 
the lecturer would give him light. But he was 
dissatisfied. The lecturer dwelt on the fearful 
responsibility of those who possessed the talents. 
Showed they were under obligations to use these 
as would best glorify God. Spoke of the pulpit 
as a vast field of usefulness — of ministers as the 
purest philanthropists. Told them those who 
desired the office of a bishop, desired a good 
thing. Said he — 

*' All great desires that God hath given 
Are prophecies of powers ;" 

but dwelt particularly on the latter clause of the 
verse — 

"But genius, though the gift of heaven, 
Demands laborious hours." 

Bernard, deeply in earnest about the matter, 
cared nothing for this literary trifling. Who 
disputed educational advantages ? Of course 
grammarians spoke more correctly, rhetoricians 



MAPLEHURST. 87 

more beautifully, and logicians more forcibly, for 
these advantages. But he wanted to know what 
were God^s rec^uirements. He made his way out 
of the crowd, walked hastily through the throng, 
and threaded the long streets until he reached 
the outskirts of the town. As he stepped off the 
curbstone into the green country he drew a sigh 
of relief. His way led through the peaceful 
meadows and by the murmuring stream to a 
woodland. He passed along the little path that 
led by the winding stream. The sweet waters 
murmured low wooings to the willows that bent 
lovingly ov^r the bank. The balmy breeze swept 
soothingly over his thoughtful brow, and the wild 
birds filled the grove with thrilling melody, but 
the disquiet of his soul could not be stilled by the 
^^ voice of the charmer, charm he never so wisely." 
At length he descried the humble house of old 
father Crooks. Father Crooks had been for 
many years a minister of the gospel. His head 
was now silvered over with age. He wa« wise 
in the Scriptures, well acquainted with th« evan- 
gelical view of Christian faith and practice, and 
oould give a ^Hhus saith the Lord" for every 
doctrine and custom of his church. Bernard 
found he oould give him more satisfaction than 
all the commentaries and doctors of divinity he 
eould find. Here was an earnest minded student 



88 MAPLEHURST. 

leaving the lecture room of the university to 
seek wisdom of one who had never professed or 
eared for worldly learning. So excellent is the 
knowledge of God's Word. Father Crooks met 
him leaning on the top of his staff. His greatest 
pleasure was to encourage and counsel young 
ministers. Bernard lold him how^ he had been 
exercised on the subject of a call to the ministry. 
Told him how he had once regarded *^ a call to 
the ministry '' as a divine impression of duty to 
preach the gospel, but this seemed to be an old 
fashioned notion at present. 

^^ Yes, my son/^ said father Crooks, ^^ it is as 
old-fashioned aa the New Te&tament dispensa- 
tion/' 

'^ The prevailing notion/' said Bernard, ^^ of ^ a 
call to the ministry/ seems to be that it consists 
in an obligation arising from such natural endow- 
ments and other advantages as lit us to labor in 
that sphere. Is this the true idea V^ 

"No/' he answered; "for then many wicked 
men would have a call to preach. '' 

" Well, do these constitute a Christian's call ?. '^ 
"They do not. A Christian mny have the. 
requisite endowment of talents, temperament, elo- 
quence, etc., and yet not have the desires, im| res- 
bions and feelino;s of a true minister of Christ^. 



M A P L E H U R S T . 89 

Gifts differ according to the grace given us.— 
Rom. xii. 6, So whether we have the gift of 
prophecy, depends on the grace given uS; not on 
natural endowments/' 

^^ Can any man exercise a true Gospel ministry 
who has not the gift of God ? '' 

^^Paul said he could not. Have we any men 
now superior to Paul? Not that we are sufficient 
of ourselves to think anything as of ourselves, 
but our sufficiency is of God.'' 

'^ You think the gift of prophecy relates to 
preaching ? '' 

**Yes/' answered Father Crooks; ^^it is thus 
described : 1 Cor. xiv. 4 — ^ He that prophesieth, 
edifieth the church;' and 1 Cor. xiv. 3 — ^ But ho 
that prophesieth, speaketh unto men, to edifica- 
tion, and exhor'atlon, and comfort.' In the old 
dispensation, prophecy or preaching was united 
with revelation ; but that, as well as the miracu- 
lous gift of tongues, ceased with the days of the 
Apcstles." 

" You think the gift of prophecy did not cease ?'' 

^^ I do. It was to last till the perfect dispensa- 
tion. Says Paul, ^ We know in part, we prophecy 
in ])art. But when that which is perfect shall 
come, that which is in part shall be done away.' 
When Christ ascended on high, ^He gave gifts 



90 MAPLEHURST. 

unto men/ He told his disciples the spirit of 
truth should come and abide with them forever. 
We learn what these gifts were in Eph. iv, 11 — 
^ApostleS; prophets, pastors, teachers, evangel- 
ists, etc. In the twelfth verse, we learn the ob- 
ject of these were: ^For the perfecting of the 
saints, for the work of the ministry, for the edi- 
fying the work of Christ.' These will not be 
removed while the necessity remains/' 

Said Bernard : ^^ I have sometimes thought 
these gifts were conferred to inspired men/' 

^^In that you were mistaken. Timothy was 
not inspired; yet Paul says : ' J^eglect not the gift 
that is in thee by prophecy, with the laying on 
of the hands of the presbytery/ ISTor were the 
Ephesians elders, yet Paul said to them : ^ Take 
heed to yourselves, and to all the flock over which 
the Holy Ghost hath made you overseers.' " 

^^We see," continued Father Crooks, '^Tim- 
othy's gift, or ministerial qualification, consisted 
in two things : 1st — The gift of prophecy. 2d — 
Ordination, or the laying on of hands of the pres- 
bytery. The first part of the gift was conferred 
by the Spirit : 1 Cor. xii. 10 — ' For to one is 
given, by the Spirit, the word of wisdom, ^ ^ 
to another prophecy.' The last part of the 
gift was conferred by the presbytery. As proph- 



MAPLEHURST. 91 

ecy was to continue till the perfect dispensation, 
so was ordination. Paul said to Timothy : ^ And 
the thing thou hast heard of me by many wit- 
nesses, the same commit thou unto faithful men, 
who shall be able to teach others also/ ^ As every 
man hath received the gift of the grace of God, 
even so minister the same to one another, as good 
stewards of the manifold grace of God/ Tim- 
othy was commanded to ordain elders m every 
city/' 

^^ Then/' said Bernard, *'^ you think every true 
minister has a spiritual qualification V^ 

^^ I do. * Unto every one of us is grace given 
according to the measure of the gift of God/ 

" But though Timothy had a gift, he was com- 
manded to ' Study to show himself approved unto 
God, a workman that needeth not to be ashamed, 
rightly divining the Word of God/ So should all 
ministers. Nor should ministers be in such haste 
to preach, even after they are called, as to neglect 
necessary mental qualifications, lest they should 
£ufPer the mortification of Ahimaaz, who ran be- 
fore he had any tidings, consequently when he 
got to the king he could not tell his message. 

^' To human appearance it sometimes seems 
ungodly men accomplish a great work in the 
pulpit. Even Paul seemed to fear that he might 



92 MAPLEHURST. 

become a ^castaway after he had preached to 
others.' And John Bunyan thought some men 
were servants who were not sons. Then let 
every minister who bears a message of salvation 
to others be sure that he has an interest therein 
himself. Such a one is not Hhat faithful and 
wise servant whom the Lord haih made ruler 
over his household to give them meat in due sea- 
son ;' but they are wolves in sheep's clothing. God 
often overrules the actions of wicked men to 
accomplish good.'' 

Thus they continued to discourse until the 
lengthening shadows and the sweet chime of the 
evenino; bells reminded Bernard of an eno;ao;e- 
ment. He rose to leave, and the old man took 
his hand and offered a short prayer for his pros- 
perity, and then added — 

^^ My son ^quench not the Spirit/ despise not 
prophesying/ ^ but watch thou in all things, en- 
dure aiSictions, do the work of an evangelist, 
make full proof of ministry.' " 

^^ I will/' answered the young man, with a look 
of holy resolve on his face, ^^ the Lord helping 
me" 

Bernard hastened away to hide his emotions. 
As soon as he had reached the obscurity of the 
grove he knelt down under a spreading oak and 
poured out his soul to God. He thanked God 



MAl»LEHtJRST. 93 

from a fall heart for the light of his Word, and 
supplicated, oh, so earnestly, to be kept from temp- 
tation, and to be willing to follow his Lord through 
conflict, and through trial too, if necessar}^. When 
he arose fi'om his supplications, stars were beam- 
ing down with a holy serenity upon him. He 
wont on with a sweet peace in his soul, which 
none but a renewed heart ever felt. Armed with 
the panoply of truth, the darts of the enemy 
were no longer felt. The man of God had fal- 
tered with the silken bands of love around him ; 
but now, through the strength of God, he burst 
them like smoliing flax. 



CHAPTER YIIL 

CONVICTION AND CAMPBELLISM. 

Meanwhile events were occurring of the moat 
interesting character in Tarrington. Mr. Love- 
lace, deeply interested about the salvation of his 
child, became unusually impressed with the woi th 
of immortal souls. God alwajs uses means to 
accom[)lish his purposes, and this seemed to be 
the means of a great awakening in Tarrington. 



94 MAPLEHURST. 

To Christians who had unconverted friends, he 
represented the criminality of their indifference, 
and urged them to earnest and importunate 
prayer in their behalf. They were led to repent 
of their apathy, and consecrate themselves anew 
to the service of God. His efforts among his 
ffock were untiring. He went from house to 
house urging men to be reconciled to God. He 
ceased not to warn, day and night, with tears. 
His public ministrations assumed the character of 
urgent appeals to the unconverted. As is always 
the case, a blessing was poured out on these faith- 
ful labors. Zion came forth from the wilderness 
leaning oii the arm of her beloved. The time, 
yea, the set time, to favor her seemed to have 
come. Saints w^ere comforted and enabled to 
rejoice in hope of the glory of God, and sinners 
convicted and happily converted to God. The 
church had strengthened her stakes and length- 
ened her cords, and she had extended her influ- 
ence, as Avell as increased her numbers. 

In this revival it was found the ways of God 
are strangely mj^sterious. Some who had been 
wept over and prayed for for years still con- 
tinued unrepentant, while some least expected 
had been induced to fall in with the overtures of 
mercy. Among the first class was Jessie Love- 
lace. She had always been an earnest, interested 



MAPLEHURST. S5 

listener^ and so she continued. By common con- 
sent it was left to her parents to labor with her 
personally. Mr. Lovehice preferred she should 
be left to the untrammelled exercise of her own 
judgment. She had been carefully instructed in 
the doctrines of salvation. He feared to urge the 
matter, as he knew her great affection for him- 
self, and so but little outward demonstration of 
special interest in regard to her condition was 
made by any. But though they did not speak of 
it, she learned of it in many ways. She appre- 
ciated the kindness that let her alone, as it would 
have wounded her sensitive nature to have ap- 
peared indifferent or obstinate. It was with 
such feelings one evening after devotions she sat 
on a low seat and laid her head on her mother's 
knee. JSTeither spoke, but she felt her mother's 
tears falling like rain on her head. It was more 
than she could bear. She retired to her room 
with these bitter reflections : What a hard heart 
I have. I am surely adamant. I can not feel. 
I know I am a sinner, but the thought does not 
move me. I try to conform my life to the out- 
ward letter of the law, but after the inward man 
I delight not in holiness. I repeat the words of 
prayer, but do I pray ? I can not see that the 
Lord ever answers my prayers. After all I must 



96 MAPLEHURST. 

lead a prayerless, godless life. What must I do ? 
I can not really repent. Though I do turn from 
sin in my life, I love it in my heart. This can 
not be true repentance. M}^ heart gets harder 
and harder every day. Was there ever such a 
wretchad heart as mine ? Jessie, distressed be- 
cause she could not be distressed, scarcely slept 
that night: The next morning her mother heard 
her singing, with melting pathos : 

" Turn hack my nature's rapid tide, 
And it will turn to thee, 
As dowQ the stream of life I glide 
To vast eternity." 

Her mother was touched, but with the reti- 
cence of true sensibility, she was silent. Jessie 
had not heard of their arrival until one morning 
as she arose to leave the breakfast table, aunt 
Eose, the thrifty housewife, came in to ask her 
assistance in making some pastry, Jessie loved 
domestic employments, so she cheerfuUj^ acqui- 
esced. She had but little opportunity to iiulalge 
her taste, as the work was light at the p^irson- 
age. Aunt Eo.^e was a woman of good practical 
sense, but not much sentiment. IShc would not 
have given a good potato for all the poetry in the 
world. She was a member of the Tarrington 
church; and took a fancy to live at the parsonage; 



IMAPLESURST, 97 

^nd the measure liad been of great utility to Mrs. 
Jjovelace, 

When Mr. Lovelace; exhausted by his labors, 
tio longer continued his daily ministrations, the 
OampbeMites decided to have a meeting. This is 
iheir universal custom. Let the reader mark this. 
Start up a religious interest anywhere, and then 
tlie devil and the Campbellites go to work — not 
to help, but to hinder. This is a most politic 
course, indeed. During revivals, there are gen- 
erally some serious persons left in perplexity; 
these seize with avidity the anodyne contained in 
the ''easy terms of Campbellism.^' If such per- 
sons find the Campbellites begin to work on them, 
let them be assured it is a device of Satan for 
sealing their souFs damnation. Let them beware ! 
So, it suited their arrangements exactly when 
Winfield and Grey arrived. 

Aunt Eose's volubility seemed to be a whole- 
some ''set-off^' to the dignity that usually reigned 
at the parsonage. Jessie generally found, when 
she was called to the kitchen, that aunt Eose 
wished to disburden her mind rather than to ob-. 
tain assistance. This was the case this morning. 
Aunt Eose made several ineffectual attempts to 
communicate something. At length she said, 
^'JVJiss Jessie, do you know Mr. Charles Winfield 
and Miss Flora have come home ?" 

a 



98 MAPLE HURST. 

^* Did not/^ was answered rather indifferently. 

^^ They have. I went over yesterday, just to 
give them a lift; they were so busy baking. Of 
all the nice cakes, and creams, and pastry I ever 
saw in my life, it was there. When I went, Mrs. 
Winfield was in the dining-room. She looks so 
•grand and prosperous, but some folks can hide 
their feelings. I guess she has got a great trou- 
ble. Did you know Mr. Charles was going to be 
a Campbeliite preacher V' 

Jessie looked up incredulously. 

'^ It is so, Miss Jessie. They told me so yes- 
terday. A Campbeliite preacher came home with 
them. They call him Professor Grey. I do not 
know why they say professor, unless they think 
may be he has got religion, and may be he has 
not. But they treat him nice. He is very grand 
and pompous-like. He perfumes like a lady, and 
wears a moustache, and carries a gold-headed 
cane. • Oh, he is grand, and Miss Flora makes 
much of him.^' 

How long Aunt Eose talked Jessie never knew. 
Peeling faint, she passed out the open door. Aunt 
Eose was too busy giving detail after detail of the 
grand entertainment to notice her exit. 

^^ Well, I declare, the child is gone/' said she, 
at last; as she turned around. 



MAPLEHUHST. 99 

Jessie made her way to her father's study as 
soon as she could, j^otwithstanding her timidity, 
she had been well instructed in the duty, as well 
as the advantage, of giving her confidence to her 
parents, whenever trouble or perplexity came. 
She inquired the truth of aunt Eose's statement^ 
and learded from her father it was so. 

^^ Charles/' said he, ^^ informed me of the fact, 
and I have been corresponding with him and Pro- 
fessor Grey on the subject. I have said nothing 
about it; as 1 wish to labor with him, personally, 
first.'' 

^^ Charles is my friend,'^ said she. '^I should 
like to know what he has to say in extenuation 
of his conduct. May I see the letters?" 

'^ Oh, yes," said he, going to get them, '^ though 
I should hesitate giving to them one less instructed 
in the truths of the Bible." 

Jessie ran to her room and pored over the 
letters. 

Mr. Lovelace had committed a mistake, being 
ignorant of the peculiar state of his daughter's 
mind. Jessie's eyes were opened to see the sin- 
fulness of her nature, as they had never been 
before ; and in this dawning state of penitence to 
give her a dry disquisition, which insinuated 
doubts in regard to the influence of the Spirit, 
was unwise. Mr. Lovelace had miscalculated his 



100 MAPLEHURST. 

daughter's moral strength. Having no experi- 
mental; but merely a theoretical, knowledge of 
the doctrines of grace, she was easily misled. 
She had given an unquestioning assent to these 
doctrines, and had never found it necessary to 
support the belief by proof, consequently she had 
no arguments to offer against the specious rea- 
soning of Professor Grey. 

^^ WelV said she, as she folded the letters, ^^I 
am glad he has not acted without some reason. 
Mr. Winfield is an independent thinker. Who 
knows but he may be right after all. Who knows 
but he may help me some in my perplexity. I 
am surrounded with impenetrable darkness.^' 

The next evening Winfield called. He reflected 
that Jessie had now attained to the important age 
of eighteen, and could claim the respect of a young 
lady. So he sent in his card. She answered it 
immediately. 

She had calculated on the possibility of a call^ 
and had attired herself in a white muslin, and 
combed back her hair in broad, glossy bands. 
She was naturally dignified, and too modest to 
think much would be expected of her; so she en- 
tered the parlor with a self-possession that would 
have done credit to an accomplished belle. She 
received him quietly, but there was a light in her 
eye, a glow on her cheek that told of the intense 



MAPLEHURST. 101 

happiness of her heart. She w?^. earnest, and 
candid, and intelligent in conversacion. Winfield 
confessed her not only lovely and interesting, but 
the most perfect specimen of womanhood he had 
ever seen. He thought ineffable things, which, 
had they been translated, would have been like 
supernal, adorable, angelic. 

But he hardly knew his own feelings, so inter- 
ested was he in her conversation. Jessie told 
him of the perplexities of her mind. She confi- 
ded in his wisdom. The views he advocated 
seemed so palpable, so transparent compared with 
the mysterious doctrines of grace. She found 
that the natural man understandeth not the things 
of the Spirit, for they are foolishness to him. 

After asking him a great many questions rela- 
tive to his peculiar views, she told him of her 
own feelings, with the confiding simplicity of a 
child. She told him how she was convinced of 
the importance of seeking the salvation of her 
soul, and knew it was presumption to defer the 
matter until to-morrow, ^^ but oh,'' said she, ^^ my 
heart is so hard. I am callous to religious im- 
pressions. I can hear the most affecting truths 
unmoved. I know I am a sinner, but can not 
sorrow on account of it. I fear I have sinned out 
my day of grace. The Lord has certainly said of 



102 MAPLEHURST. 

me, ^Let Ephraim alone ] he is joined to his idols/ 
Oh^ sir, I am surrounded by a darkness that can 
be felt. Can you lead me out of this labyrinth V 

When she concluded, she was melted down, and 
sob after sob convulsed her bosom. 

Winfield had no intention of trj^ing to prose- 
Ij^te Jessie ] but beauty in distress awakens all 
the chivalrous feelings of a man's bosom. Thus 
touchingly and feelingly appealed to for help in 
this extremity of soul, no temporizing thoughts 
could restrain him from giving it. 

^^ Jessie,^' he said, ^^ I think you are afflicting 
yourself unnecessarilj^ I believe if you would 
immediately do your duty, God would bless you. 
Obey the great command of the great King, ^Be 
baptized for the remission of sins.' '^ 

^^ Is not that/' she inquired, ^^ a command for 
the renewed, not for such a hardened sinner as I 
am ? If I could only repent of my sins and have 
faith in Christ. If I could only have a better 
heart/' 

^^ Jessie, said he, ^^ you have faith. You believe 
the record God has given of his Son. You have 
not repented I know, for you have not been bap- 
tized. No repentance is genuine that does not 
change your life. Tell me not you want a better 
heart, better feelings and more assurance of God's 



MAPLEHURST. 103 

favor before you obey. This is all a delusion^ a 
gross delusion. How could a disobedient heart 
become better by continuing disobedient? How 
could 3^ou expect belter feelings while rebelling 
against GDd. How could you expect more as- 
surance of riivine favor^ while you trample under 
foot the pledges of his love, which he has given 
you? Nothing can cure your heart — nothing can 
produce better feelings — nothing can il:icrease your 
assurance of God's favor but your obe lience. 
Take Christ's yoke upon you and he will give you 
rest. But if you will not bow to his sccjjtre — if 
you will not submit to his government, and yet 
feel happy, though all should flatter you^ there is 
one will tell you it is all a delusion. It is a 
strong delusion for you to feel happj^ while you 
disobey the Gosj)el." 

Jessie, with her large, spiritual eyes fixed on his 
face, and her hands clasped, listened to his burn- 
ing eloquence with all her heart. 

'^Jessie/' he added, *^can you not give up your 
own notions and seek the Lord in the way he 
has appointed ?'' 

^^ O/' said she, ^^ if that is the way to be a Chris- 
tian, it would be so easy. I can be baptized, but 
I can not purify my heart. I can not make my- 
self a new creature in Christ/^ 



104 MAPLE HURST. 

^^ No, you can not do God^s work — yon can do 
your awn=. Duty is the question for you to solve/^ 

^^Oh, Mr. Winfield/' said she, ^* do yoi^^ tl^ink if 
I should be baptized I should have this load of 
guilt taken oif my hearty and I should experience- 
new hopes, new desires,, new purposes of heart,, 
and could find joy and peace m believing/' 

Mr. Winfield was nonplussed for a reply to this 
puzz'iin^g question^ but continued to^ reason with^ 
her about the duty of baptlBra.. 

Winfield^s cogent reasoning, added to the sweet 
pleadings of her own heart, was more powerful 
than an angeFs eloquence. Jessie leaned her 
bead on her h^nd, lost in deep thought, which. 
Winfield was careful not to disturb. Turning^ 
over the leaves of a poetical miscellany, his eyes 
fell on this : 

^'^Thf^ Beart is But a waitfng lyre, 

Whose deep vibrations varied are,. 

Each answering to the qiuverins: wire^ 
And to the force your touches bare. 

Nor careless should your fingers stray^ 
For feajfuil is the harp you. play.'* 

His heart smote him, ^^ Jessie, '^^ said he, ^^ read 
your Bible, and- judge for yo'urself. But,'' he 
continued, ' whatever may be your apprehension 
©f our doctrines^ I hope it will not disturb our 
friendship/^ 



MAPLEHURST. lOS 

She did not reply, but turned on him a sur^ 
prised and grieved look. Winfield's doubts of 
her constancy vanished before the truthfulness of 
her gaze, and ere he was aware he was pounng 
into her ear the tale of his long cherished love. 

'^ Oh/' said he, ^^ give me your love and I will 
care nothing for the opposition and rude buffet- 
ings of the world/* 

Here we will drop the curtain and leave the 
reader to imagine the rest. Suffice it to say a 
happier man never crossed the threshold of 
Maplehurst parsonage than was Charles Win- 
field when he left. The next evening Mr. Love- 
lace admitted him to his study ; but it wan not as 
the pastor expected, to make some explanation or 
offer palliatives in extenuation of his course, but 
to ask the hand of his lovely daughter in 'mar- 
riage. 

Mr. Lovelace was astonished. Had he pro- 
posed a knotty question in theology, as how God 
can be a sovereign and man a free agent, or how 
Jesus was creature and creator, he could not have 
been more completely nonplussed. He was satis- 
fied that Mr. Winfield was a high-toned gentle- 
man, and had given many evidences of devotion 
to his daughter; but could he consent for an 
earthly consideration to expose her to the influi- 



106 MAPLEHURST. 

ence of a most pernicious error ? But when he 
learned from Jessie that to refuse was to dash 
from her lips the cup of earthly happiness for- 
ever^ he gave a most reluctant consent. 

He- tried to hope her good sense and exten- 
sive Bible Icnowledge might bear her unscathed 
through the fiery ordeal; still he bitterly reflected 
in such trying circumstances that the righteous 
are scarcely saved, and could he expect salvation 
reasonably for one who was unsupported by the 
grace of God, Still it was some consolation to 
reflect that Winfield was too honorable to use 
anything like coercion or undue influence over 
her religious views. 

When Mr. Lovelace's friends congratulated him 
in view of Winfield's unimpeachable moral char- 
acter and family prestige, it soujided in his ears 
like cruel mockery, for these talents and social 
advantages did not justify his erratic course. He 
had never asked riches or position or earthly hap- 
piness for his child, but he had supplicated, oh, so 
earnestly, that she might be made the subject of 
the renewing grace of God ; but if Jessie had not 
been converted under favorable circumstances, 
could he reasonably expect it under the influence 
of Campbellism, that great enemy to vital Chris- 
tianity. He was almost ready to faint, still he 



MAPLEHURST. 107 

clung to His promise who said, ^^ In due season 
ye shall reap if ye faint not/^ 

Cn the contrary, Winfield's parents were de- 
lighted. There was a native superiority about 
Jessie that commanded respect from any reason- 
able mind. But Flora was surprised at her 
brother's choice. She wondered he had not 
selected some Miss Flora McFlimseys in the city; 
but she had been silenced by the overpowering 
influence of her brother and parents. She had 
once insisted on discarding her friend because her 
tippet was not mink; and the girl who would 
discard her friend for such a silly reason was the 
one to make the woman who would discard her 
lover because he was a minister of the Gospel. 
This Flora had done. She sent for Bernard Holt 
the evening before she left Madame Estelle'S; and 
wanted to know his decision. 

^' Flora/' said he, ^^ though all the world forsake 
me, I will preach the Gospel. I know my Savior 
will not forsake me. My heart bleeds for poor 
sinners. I can not bear to see them going to 
hell without warning them of their danger. I 
believe God has set ministers as w^atchmcn upon 
the walls of Zion. The Lord has said ^^Son of 
man, I have made thee a watchman unto the 
house of Israel : therefore hear the word of my 



108 MAPLEHURST. 

mouth, and give them warning from me/ And 
he also declares if the watchman fail to warn the 
wicked; and he die in his iniquity, that his blood 
will be required at the watchman's hands. I 
believe God requires of me to warn the wicked, 
therefore ^ wo is me if I preach not the Gospel/ 
I want to preach. 1 must preach. The word of 
the Lord is as a fire shut up in my bones. I 
must warn the wicked. In no other way can I 
escape the lashings of conscience. 

^^ I can not conscientiously engage in any other 
employment. Flora, if we marry, you must ex- 
pect to be a poor Baptist preacher's wife as long 
as you live, for the faithful minister is always 
poor. You must expect to endure hardships and 
privations. This I can hardly expect of one wno 
does not love God. But I can not deceive you ; 
this is what you must expect/' 

<^ You do not love me, Bernard Holt, I know 
you do not. If you did you could give up this 
notion. But I will not retract ; I will not be a 
minister's wife*'' 

'^Then,'' said he, ^^I will not trouble you 
further/' But before Bernard left, he reasoned 
to her of sin and death, and of the judgment to 
come, till the poor, wicked girl was pallid with 
fright ; but when the morning came, and she 
recalled Professor Grey's arguments about her 



MAPLEHURST. 109 

innocence^ etc., she dismissed her fears^ and men- 
tally pronounced Bernard the greatest fanatic she 
had ever seen. Indeed, she was afraid of him. 
She would never come where he was again, if she 
could help it. Said she, ^^ I know what he thinks 
of me. He has consigned me to the lake of tor- 
ment, in his own mind/^ 

It was with a sense of security that she accepted 
Grey as a gallant escort home. He administered 
the anodyne she wanted, in his ridicule of Chris- 
tian experience. But in the pleasurable excite- 
ment of displaying her superior accomplishments 
and splendid wardrobe to the staring Tarrington- 
ians, she ceased to think of the unhappy affair of 
Bernard's love and rejection. 



CHAPTER IX. 

grey's discourse on baptism. 

The Sabbath morning was pure and beautiful 
as an angeFs dream. The earth reposed in holy 
serenity beneath the white, fleecy cloud that 
floated over her like the robes of Seraphim. The 
breeze wandered silently in the deep, old wood, 
as though afraid to break the Sabbath stillness. 



110 MAPLEHURST. 

The bell of the TarriDgton church sent out its 
solemn reverberations^ calling the worshipers up 
to the house of God. Among those assembled 
none seemed more T-adiant Avith happiness than 
Charles Winfield. Beside him, in Deacon Win- 
field's peW; sat Professor Grey. Mr. Lovelace 
arose and introduced the services by prayer. A 
man of learning, acquainted with theology, may 
compose and preach beautifal sermons, filled with 
sound doctrine and grand thoughts, and yet only 
deal in the '^ meagre traffic of unfelt truth/^ but 
prayer is an index to the soul. It gives us an 
insight into the spiritual life, Mr. Lovelace 
seemed to plead as in the presence chamber of 
the Deity. He seemed, by faith, to lay hold on 
the very horns of the altar. Professor Grey, who 
considered himself entirely competent to measure 
arms with the strongest, felt less important in 
the presence of such a man of prayer. There 
was a profound stillness when the speaker an- 
nounced the text : ^^ Lord, if thou wilt, thou canst 
make me clean. ^'. < 

He represented the odious nature of sin — the 
leprosy of the soul. He showed that it was oppo- 
sition to God — rebellion against his moral govern- 
ment—that it sought to dethrone the Deity. He 
represented it as the abominable thing which 
God hates. Said he, ^^ As the leper was an out- 



MAPLEHURST. Ill 

cast for leprosy, so the sinner is an outcast for 
sin. He is separated from God's people — an 
alien from the commonwealth of Israel/^ Then 
he proved that all were the subjects of this moral 
disease — that there was none that did good— that 
'^ the whole head was sick, and the heart faint/^ 

Then he explained how the law, with all its 
ceremonies, cannot make the comers thereunto 
perfect. As God only could cure the leprosy of 
the body, so he only can cure the leprosy of the 
soul. Human means and instrumentalities are 
unavailing. 

<^But/^ continued he, ^^the worst feature of 
this disease is, the victim has no idea of his infec- 
tion. He is pure in his own eyes, and conse- 
quently can not be induced to apply to the Great 
Physician of souls and be healed. He will not 
wash in the ^^ fountain opened in the house of 
King David for sin and uncleanness. As he 
talked of the heinous nature of sin, and the 
enmity of the carnal mind against God, Jessie 
was deeply moved. Indeed, neither Grey nor 
"Winfield enjoyed much self-complacency under 
these soul-searching truths. The small, still 
voice could not be stilled. 

Mr. Lovelace called the attention of the audi- 
ence to the remarkable words of Christ, who 
said to the leper after he was cleansed: *'Go, 



112 MAPLEHTJRST, 

«how thyself to the priest, and offer for thy 
cleansing the things that Moses commanded for a 
testimony unto them/' 

*^JS[ow/' said he, ^^ the leper was pure, really, 
but not so ceremonially. He was clean in the 
.sight of God, yet it was necessary to separate 
himself from the infected by an outward ordi- 
nance that he might enjoy the privileges and 
immunities of the clean. In this sense the be- 
liever, who already enjoys the pardon of sin, is 
required to be baptized for the remission of sins* 
The ceremonies of the law did not really make 
the leper clean. It only separated him outwardly 
from the infected, and placed him among the 
clean, where in reality he stood before. So with 
the convert in baptism. He already enjoys the 
remission of sins. He has been justified by faith, 
for Paul says, ^ Being justified by faith, we have 
peace with God through our Lord Jesus Christ.' 
He was justified when his sins were remitted or 
separated from him. But though faith is the 
condition of this inward remission, baptism is the 
condition of outward remission. By faith we 
separate ourselves from our sins in our heart ; by 
baptism we separate ourselves formally from our 
sinful lives and sinful relations. '' 

Then, in an earnest peroration, he exerted those 



MAPLEHURST. 113 

who had heard the voice of mercy say, ^^I will, 
be thou ckan/' to come and oifer for their cleans- 
ing such things as were commanded. 

'^^If/' said he, *^ God has made you pure in your 
hearts, then submit to the rite which is declara- 
tive of your deadness to sin, and your resurrec- 
tion to a new life." 

When Mr. Lovelace closed, Jessie hastily 
enveloped her face in her veil and made her 
way to the carriage, instinctively shunning con- 
tact with the thoughtless and unfeeling, conse- 
quently she did not hear the announcement for 
Grey to preach in the afternoon. When she 
arrived at home she buried herself in her room, 
and, seeing she wished solitude, no one disturbed 
her or spoke to her of the afternoon appointment. 
But before the time arrived Winfield was seen 
driving up in dashing stj^le. The advocates of 
error often seem more solicitous for the advance- 
ment of their cause than the advocates of truth. 
It may be the indifference of the latter to present 
success arises from their strong confidence in the 
ultimate triumph of the truth. But this should 
not be. When truth suffers a temporary over- 
throw, perishing souls may be the trophies won 
by the enemy. 

Winfield was anxious Jessie should hear the 



114 MAPLEHTTRST. 

discourse^ so lie solicited the pleasure of driving 
her over. When they arrived they found a full 
house, a large proportion of which were uncon- 
verted people. Contention about outward form& 
always arouses the attention of such, while they 
consider the soul-searching truths of the Gospel 
insipid in the extreme. Mr. liovelaee was there. 
He remembered he was a watchman on the walls 
of Zion, and that it had been said, ^^ If the watch- 
man see the sword come, and blow not the 
trumpet, and the people be not warned; if the 
sword come and take away any person from 
among them, he is taken away in his iniquitj^^ 
but his blood will I require at the watchman's 
hands.'' Mr. Lovelace was not the man to prove 
recreant to his trust, nor shrink from his post in 
the hour of danger. 

He had avoided theological discussions, as his 
long experience had taught him it was seldom 
blessed of God to the salvation of souls. He 
believed the great object of preaching was the 
salvation of souls — to turn men to holiness. But 
whatever was the issue, it was evidently his duty 
to meet this foe to vital Christianity. 

Professor Grey read, as the basis of his dis- 
course, Acts ii. 88 : ^^Eepent and be baptized, 
every one of you, in the name of Jesus Christ, for 
the remission of sins.'' Said he : 



MAPLE HURST. 115 

^' To deny, in the face of this plain proposition, 
that baptism is for the remission of sins, in some 
sense, is culpable infidelity. This Mr. Lovelace 
has not done, but many of the orthodox have. 
Here two things are commanded to secure one 
result. Some insist repentance, alone, is the con- 
dition of salvation in this passage. Then the pas- 
sage has an improper construction. In that case, 
repentance should come between baptism and 
^ remission of sins.' Dr. Haekett, perhaps the 
most learned Greek scholar in America, says bap- 
tism in this passage bears the same grammatical 
relation to remission that repentance does. Very 
few persons feel able to call in question his criti- 
cism. There are other passages that go to prove 
that baptism is for the remission of sins. 

^^ Mark i. 3. John did baptize in the wilderness, 
and preach the baptism of repentance for the re- 
mission of sins. 

"Luke, iii. 4. ^And John came into all the 
country round about Jordan, preaching the bap- 
tism of repentance for the remission of sins/ 

" Acts xxii. 16. ^ Arise and be baptized and 
wash away thy sins/ 

" Whatever this relation is, it is explained by the 
Greek word eis, and the English word for. That 
eis should be translated for, is conceded by the 
most eminent lexicographers. If we translate eis 



116 MAPLEHltRS'T, 

^ on account of/ or ^ because of/ as some prefer, 
then repentance is on account of, or because of, re- 
mission. This doctrine the orthodox will reject. 

^^ Some prefer rendering eis into. Then the pas- 
sage will teach that we are brought into connec-' 
tion with remission by baptism — the very doc- 
trine for which we contend. 

*^Some, again, insist that in this passage bap- 
tism is to declare remission ; then repentance is 
declarative of remission. 

'' In a w^ord, we can not make baptism sustain 
any relation to remission, but that repentance 
sustains the same relation. In the several ac- 
counts given by the evangelists of the great com- 
mission, each contains the idea of baptism for the 
remission of sins. Let us consider Matthew's 
account. It reads, ^ Go, disciple all nations, bap- 
tizing them in the name of the Father, &c.' 
Mark's account closes thus, ^He that believeth 
and is baptized shall be saved.' Luke says he 
commanded repentance and remission of sins to 
be preached in his name. In John, the commis- 
sion is comprehended in this, ' Whosoever sins 
ye remit, they are remitted; whosoever sins ye 
retain they are retained.' The account given by 
one must comprehend all given by the others^ or 
some account is imperfect. 



MAPLEHURST. 117 

^^ The sum of the commission in Matthew is, ^ Go, 
disciple all nations by baptizing them. In Mark 
it is, ^He that believeth and is baptized shall be 
saved/ which comprehends all of Matthew's ac- 
count. In Luke it is, ^ He commanded repent- 
ance and remission of sins to be preached in his 
name/ Here repentance must be an adjunct of 
faith, and remission of sins an adjunct of bap- 
tism, or Luke was an unfaithful historian. John 
must allude to baptism when he says, ^Whoso- 
ever sins ye remit,' for in no other way can men 
be said to remit sins, 

^^ ^ Eeform and be immersed is the great com- 
mand of the great King/ The first place where 
the Gospel was to be preached was at Jerusalem : 
^ Beginning at Jerusalem/ This had also been 
predicated by Micah, ^ Out of Zion shall go forth 
the law, and the word of the law from Jerusa- 
lem/ The Gospel was to be preached first on 
the day of Pentecost. ' Ye shall receive power 
from on high, after that the Holy Ghost is come 
upon you, and je shall be witnesses of me in 
Jerusalem/ 

^^ Peter was the one chosen to open the gospel 
kingdom. Said Christ to him, ^ I will give you 
the keys of the kingdom of heaven/ Thus we 
are sent, on the day of Pentecost, to Jerusalem, 
to hear the Gospel. 



118 MAPLEHURST. 

^^ Peter made the opening speech of the gospel 
age to the thousands congregated at Jerusalem 
on the day of Pentecost. When we reflect that 
Peter was inspired, we know he spoke the truth. 
He meant what he said^ and said what he meant. 
His message was fraught with untold interest to 
the perishing millions of the earth. It was a 
manumit from the king for the emancipation of 
the world from the thraldom of sin. It was a 
reiteration of his merciful invitation, ' Come unto 
me all ye that labor and are heavy laden and I 
will give you rest.' The easy terms of the Gos- 
pel were rest indeed compared to the burdensome 
rites and ceremonies of the Jewish Church. 

<^Said Mr. Campbell, the great exponent of our 
faith, ^ Baptism, my fellow-citizens, is no mere 
rite, no unmeaning ceremony, I assure you. It 
is a most intellectual and spiritual and sublime 
transition of a sinfal and condemned state into a 
spiritual and holy state. It is a change of rela- 
tion, not as respects the flesh, but the spirit. It 
is the introduction into the mystical body of 
Christ, by which we necessarily obtain the remis- 
sion of sins/' 

Professor Grey then went on to show that the 
Baptists were a set of mystics, who required 
some mysterious change before baptism — assured 



MAPLEHURST. 119 

the people this was all nonsense and gross super- 
stition — that baptism itself was this change, &c. 

In closing, the speaker declared they were the 
only people who were not afraid of the passage. 
That no Baptist dar^d to give an exposition of it. 
They would tell what it did not mean, but were 
afraid to tell wh^t it did mean. He said he 
would challenge anybody not a C^mpbellite to 
explain it. 

All eyes were turned to Mr. Lovelace. So 
general seemed the expectation, he was forced to 
waive his objections to religious controversy, and 
it was announced that Lovelace would preach in 
the evening, on the same subject, in the Baptist 
church. 



CHAPTER X. 

BAPTISM CONTINUED. 

The interim between the afternoon and eve- 
rting services was not spent by Mr. Lovelace in 
<jon8ulting Greek authors, nor reviewing learned 
criticism, but it was spent in his closet. He real- 
ized that prayer was the best preparation for the 
pulpit. He did not care so much for xi mere 



120 MAPLEHURST. 

intellectual triumph. He wanted to see men 
bowing at the foot of the cross^ and submitiing 
themselves to God. Men may enlighten the judg- 
ment; but God alone can subdue the heart, there- 
fore the minister should implore divine help. 
Lovelace was an earnest, loving^ gospel minister. 
With tho most unpretending air he entered the 
pulpit, and instead of making an effort to display 
his logical acumen and learned research, he spent 
most of the time in warm-hearted exhortation. 
Said he, in the course of his remarks : 

^OVe have no disposition to widen the breach 
between us and the Campbellites. I^othing will" 
be gained by such a course. We believe some 
conscientious persons, for fear of encouraging 
what they consider error, have been uncon- 
sciously led to adopt a false interj^retation of 
the passage, Acts ii. 28 i ^ Eepent and be baptized 
for the remi&sion of sins.' We are not surprised 
that few feel able to give .an exposition of the 
passage. It seems not to harmonize with the 
great and distinguishing feature of the Gospel,, 
which is salvati^ n by grace, or justification by 
faith. The Bible must be consistent with itself. 
We are told that our salvation * is not of works,, 
lest any man should boast.' Baptism is a work 
of righteousness. Said Christ at his baptisia t 



MAPLE HURST. 121 

^Thus it behooveth us to fsilfill all righteousDess." 
So we can not be saved by baptism; yet the pass- 
age tells us we are to be baptized for the remis- 
sion of sins. 

'i^s Professor Grey has asserted^ some have 
tried to escape the difficulty by giving a different 
translation to eis^ making it intoj or ^ on account 
of/ But the decision of the learned seems in 
favor of the present translation. This passage, 
taken in connection with Mark i. 4, Luke iii..B, 
Acts xxii. 16; undoubtedly shows that baptism is, 
in some sense^ for the remission of sins. What 
this sense is seems to be the point at issue be- 
tween us. Our friend has given it the sense of 
justification. This is a mistaken view, and one 
ofien adopted. Remission means separation. It 
eome.-i from apo^ from, and iejni, to send. To 
send from or separate. We may be said to remit 
or separate ourselves from our sins, but it is God 
that justifies. So, then, we are commanded to 
repent, and be ba; tized to separate us from our 
sins. But can things so dissimilar produce the 
same result. Eepentance is a spiritual act of the 
soul, and its resuits must be sjjiritual. Baptism is 
an outward act, and its results must be outward. 
Jif^j. entance is a change cf the mind. We change 
our minds in regard to sin. We see how hurtful 
and odious it is. We loathe h ; we turn from it. 



123 MAPLE HURST, 

We turn to Christ as the only Savior. This is 
faith, which is always connected with true re- 
pentance. Then are we separated from, our sins. 
Gods looks on us as purC; because Christ is pure. 

^^Then he pronounces the sentence of justifica- 
tion. Do we enjoy this spiritual separation of soul 
from sin by baptism ? Is it a spiritual, internal 
work? Certainly not. It is outward, and caa 
only be an outward separation from sin. It is a 
form, and its results are formal. The only sepa- 
ration from sin, effected by baptism, is in form, 
and not in heart. A villain, with a devil's pur- 
pose, may seek and obtain baptism, and thus 
obtain remission in a certain sense. He is out- 
wardly separated from his sinfal relations. The 
world and the Church, who can not see his heart, 
look on him as a Christian — a just man — pro- 
nounces the sentence of justification. But does 
God do so? Will he pronounce him just until 
he is separated from sin in his soul? He will not. 
It is when, by the help of God, we separate our- 
selves from sin in our souls, by repentance, the 
essential part of which is faith, that God pro- 
nounces the ^ntence of justification. The doe- 
trine of justification by faith is so plainly taught 
in the Word of God, we wonder any one can 
overlook it ^ Being justified by faith, we have 
peace with God^ through our Lord Jesus Christ,' 



MAPLEHURST. 123 

Then we conclude that though repentance and 
baptism are both for the remission of sins, they 
accomplish the work in a different sense. "Xour 
next argument is, the commission was a com- 
mand to baptize for the remission of sins. This 
is advanced by the highest Campbellite authority. 
Did the commission contain the idea of baptism 
as 2i formal separation from sins, it would only be 
in consonance with other passages. It was a 
command to baptize, and as baptism is for a 
formal separation from sinful relations, it may be 
said to be a command to baptize for the remission 
of sins. However, it is not so expressed, as any 
one with sufficient candor may see. 

^^±5ut,'' said Mr. Lovelace, ^^ I will not close 
this effort without calling on sinners to repent. 
The heart is the seat of all corruption. ^ Out of 
it proceed evil thoughts, murders, adulteries, for- 
nications, theft, false-witness, blasphemies, and 
these are the things which defile a man.' Bap- 
tism can not wash away these. Oh,'' said he, 
^^be reasonable creatures. Do you not see an 
outward ablution can not purify the heart ? The 
converted should enter the church. Living with 
the ungodly we are upholding the kingdom of 
Satan, and are exposed to various temptations. 
We must sever our outward relation to the world, 
the flesh and the devil, and enter the church, by 



124 MAPLEHURST. 

baptism, where we can enjoy the fellowship and 
watchcare of the saints^ and live in use of the 
means of grace. The infinitely wise God has 
made baptism a condition of outward remission, 
and its neglect is attended with hurtful conse- 
quences to Christian character and usefulness. 
Those who neglect it encourage rebellion — fall a 
prey to temptation, and pierce themselves through 
with many sorrows. 

*'I, by no means, would teach you to lightly 
esteem baptism. I do not call it a non-essential. 
Religion knows no non-essentials. But though 
essential, it occupies a subordinate position to 
repentance and faith. We are not saved by it. 
We are saved by the blood of Christ. We are 
brought to see the necessity of this blood in 
repentance, and it is made availing to us by faith. 

^^ Then, according to the divine precedent, I 
urge you to repent and be baptized for the remis- 
sion of sins.^' 

After hearing Mr. Lovelace's sermon, the Pro- 
fessor was disappointed. He concluded a discus- 
sion with Mr. Lovelace would not be profitable. 
He had very little patience with his mystical 
theology. He gave out no more challenges, and 
so Lovelace suffered him to quietly pursue the 
^' even tenor of his way.'' 



MAPLEHURST. 125 

The succeeding afternoon Mrs. Winfield's car- 
riage drove up to the parsonage, and the footman 
delivered Mrs. Winfield's card to Jessie, soliciting 
her society for the evening. Her parents were 
consulted, but the relation Jessie sustained, as 
the betrothed of Winfield, made refusal out of 
the question. They took leave of her at the car- 
riage door, and watched her as she drove away in 
almost regal splendor. There was the light of 
hope in her eye^ and a glow of happiness on her 
cheek. Was it the hope that the world can 
neither give nor take away ? The future will 
show. They slowly wended their way back to 
their lonely chamber. There was an indefinable 
dread in their hearts. Mr. Lovela"ce, instinctively 
conscious of his companion's sadness, recited the 
heavenly words of Cowper : 

** Judge not the Lord by feeble ?ense, 
But trust him for his grace ; 
Behind a frowning Providence 
He hides a smiling face." 

Mrs. Lovelace had ever found her husband a 
tower of strength in her hour of sorrow and de- 
pendence. But ah, how feeble is a human arm ! 
She realized that she must look to the hill from 
whence help cometh. 

While the sorrowful pair talked long and 
mournfully over their child's future, she was an 



126 MAPLEHURST. 

object of special interest in Mrs. Winfield's draw- 
ing-room. 

With too much modesty to bear the conspicu- 
ous part in conversation for which she was emi- 
nently fitted by talent and education, she still 
gave the most interested attention. Charles 
Winfield saw this and turned it to advantage. 
He gave such a turn to the conversation as he 
judged would give a proper direction to her mind 
— all the time preserving a due regard for her sen- 
sibilities. So they discanted largely on the errors 
of pedo-Baptists — how strangely they were mis- 
led in regard to the mode and subjects of bap- 
tism — attributing it to the baleful influence of 
creeds and early prejudices. He scorned the pusil- 
lanimity of those who pin their faith to another's 
sleevC; and declared nobody should think for him. 
It was about to be decided that it was a want of 
independence of mind to think as any one else 
thought, when Deacon Winfield remarked that it 
was not stiange that there was a concert of views 
among some^ as the path of duty was so plain in the 
Bible. Kor was it strange that there should be 
a spirit of fellowship among those who entertain 
the same views, and non-fellowship among those 
who do not. Said he, *^ We neither wish nor 
expect those to join our Church who will bring in 
discord, and this is about the extent of the influ- 
ence of creeds among us.'' 



MAPLEHURST. 127 

But Jessie's ear and heart were open to Char- 
lie's reasonings. She looked on him as a noblo 
and disinterested lover of truth. The next morn- 
ing, instead of taking leave of her at the carriage, 
he stepped in and closed the door, and was driven 
over with her. In the course of conversation, he 
said: 

^^ Jessie, I am to be put to the guillotine next 
Saturday, at church meeting, I am told. The 
brethren have charged me with holding errors, 
and cited me to appear. 1 suppose you will come 
and witness my decapitation 1" 

^^1 will be there, of course. I have known 
nothing else, all my life, than to attend the public 
meetings of the Tarrington church/' 

This was not the answer he expected. 

'' But what have you done ? Been guilty of a 
crime, I suppose V 

She looked up with innocent surprise. 

'^ I have dared to think differently from the 
Tarrington church, and must suffer for it. But 
I have one consolation. I know there is one faith- 
ful bosom to which I can ever turn and find sym- 
pathy.'' 

Jessie only answered by giving him a look of 
melting tenderness. 

Mr. Lovelace was not so much concerned for 
his own child as to forget the children of others. 



128 MAPLEnURST. 

He had tried to be faithful to the deacon's chil- 
dren from their childhood. 

Naturally supposing that the Winfields felt 
toward their children as he did toward his child, 
he strongly sympathized with them. He had 
made several ineffctual attempts to have a serious 
conversation with Flora, since her arrival, but 
failed. She remembered her last interview with 
Bernard, and the startling truths he uttered. She 
would as soon have met pallid death itself as thus 
to be brought face to face with her soul. She 
knew very well what to expect in an interview 
from her father's pastor, if he should have the 
opportunity. So she avoided him. But one morn- 
ing, when she was in a flow" of spirits, a gentleman 
called for her in the parlor. Of course it was an 
admirer, thought she; and away she went flounc- 
ing into the room. She entered. There sat the 
gray-haired Lovelace. She turned pale, but there 
was no retreating. She mentally resolved that 
she would neither talk nor listen. She had too 
much veneration for Mr. Lovelace to utter the 
half-infidel, wicked sentiments that she had learned 
from her new friends. With these thoughts she 
took her seat, and preserved a most provoking 
taciturnity, while her aged friend reasoned with 
her about the interests of her immortal soul. To 



MAPLE HURST. 129 

bis pointed questions she gave the most evasive 
replies. After he had said all he thought proper, 
under the circumstances, he left her, shocked and 
pained at her conduct. She drew a sigh of relief 
when he was gone, and sat awhile revolving in 
her mind the solemn truths she had heard. But 
she rallied, sa3ang: 

^^ Nonsense, I am not going to trouble myself 
about such things. I have half a notion to let 
Professor Grey convert me and be done with the 
matter.'' But then she thought of the splendid 
debut she was to make in the city next winter, 
and as the visions of festivals, dresses, ball-rooms 
and conquests passed before her mind in gorge- 
ous panorama, she mentally decided it would be 
very bad taste to become a moping, whining, 
canting Christian. 

True the new religion did not spoil them as the 
Baptist Faith did, bat then there was no neces- 
sity to be in a hurry about getting that kind of 
religion. In case of emergency, she could be 
baptized in a few minutes, and if she should put 
it off a little too long, God would take the will 
for the deed. She had heard Professor Grey say 
that. So her gayety returned, and she ran up 
stairs singiag — 

" I won't be a nun, and I shant be a nun ; 

I am too fond of pleasure for to ever be a nun." 
I 



130 MAPLEHURST. 

Saturday came. The church met. It was pretty 
generally understood that Charles Winfield would 
be subjected to the discipline of the church, and 
consequently a large concourse of people were 
present. It was noticed that all the Winfield's 
were absent, except Charles, When the harmony 
of the church was called for, an old brother arose 
and remarked : 

^^Paul, the apostle, commanded us to mark 
those who cause divisions and offenses, contrary 
to the doctrine we have received, and avoid 
them; and/' said he, '^I am told our young 
brother Winfield is causing divisions and offenses 
contrary to the doctrine of the Bible, and is, 
therefore, obnoxious to this punishment/' 

Another remarked: ^*It is the custom of all 
courts — civil and ecclesiastical — to grant the 
offender a hearing before condemning him,^' and 
supposed the church would accord the privilege 
to the young brother. 

It was unanimously voted to do so. Winfield 
was asked if he had any remarks to make. He 
arose and stated that it was his misfortune to 
think differently from the Tarrington church. 

Another brother remarked that it was the ob- 
ject of all discipline to reclaim, if possible, and 
moved that the pastor be appointed to labor with 



MAPLEHURST. 181 

the offender. But Mr. Lovelace declined, telling 
them that he had been doing so for several weeks 
and had effected nothing^ and felt it useless for 
him to proceed farther. 

Some one cited PauFs saying : ^^ A man that is 
a heretic after the first or second admonition, 
reject/' ^^jSTow/^ said he, ^^is Campbellism here- 
sy ? ^' It was decided in the affirmative. '^Then/' 
said he, '^ as Mr. Winfield has been admonished 
several times, there is but one course left, accord- 
ing to the Bible, and that is to reject him.'' 

The question was put on his expulsion, and the 
vote to exclude him was unanimous. Jessie wit- 
nessed it all with a pallid face. She thought he 
did not look like a culprit, with his calm, con- 
temptuous face. Indeed, it was hard to attach 
blame to a being so grand and glorious as she 
imagined him to be. She scarcely heard her 
father's remarks, so absorbed was she in thinking 
of Winfield's disgrace. She gave him the warm, 
outgushing sympathies of her earnest nature, 
without stopping to inquire where her principles 
placed her. Charles was not slow to perceive 
this, and the knowledge gave him more self- 
confidence, if possible. Jessie could hardly bo 
expected to give an unfavorable verdict in his 
case, from the peculiar condition of her mind. 



1§2 MAPLEHURST. 

She had no experimental knowledge of the doc- 
trines of grace, and when she heard one whom 
she loved and trusted declare his former experi- 
ence to be a delusion^ and as he^ hitherto, seemed 
as enthusiastic as others, she thought, perhaps, 
he had only found out his mistake sooner, be- 
cause he was a free, untrammeled thinker. But 
there was less excuse for his mother. She still 
clung to what she had personally experienced of 
the grace of God. She was vacillating. She did 
not like to oppose Charles. She would have 
found it difficult to do so : for it must be con- 
fessed she had given more thought to the fash- 
ions and conventionalisms of society than t® the 
doctrines of the Bible. She knew much better 
how to conduct a splendid entertainment than to 
give a reason for the ^^hope that was in her.'' 
Still she secretly regretted the change, but was 
not faithful enough to tell him so. But his father 
had acted with more decision, and had several 
conversations with him. The Deacon had found 
him more than his match in argument, but 
though his logic was sometimes at fault, his per- 
sonal knowledge of the truth was not to bo 
reasoned out of him. 

When Charles Winfield found his connection 
with Baptists severed, he went to the city and 



MAPLEHURST. 133 

enrolled himself with the Disciples. The denom- 
ination was justly proud of him. His fame was 
trumpeted from Dan to Beersheba. This denom- 
ination will compass heaven and earth to make 
one proselyte. Perhaps they find their proselytes 
better material than their converts. It is to be 
feared their converts stop short of real conversion^ 
but their proselytes are often deceived Christians, 
who, though deceived, still have a little leaven in 
their hearts, which ^Heavens the whole lump/' 
This was Charles Winfield's condition. He was 
really a sheep, but had gone astray. Pride was 
the origin of error. This pride seemed once de- 
stroyed by a view of the cross; but, Phoenix like, 
it had risen from its ashes. There were some 
extenuating circumstances to be pleaded in his 
behalf. He had known but little of the whole- 
some restraints of public opinion. The Win- 
fields, in their ^^ pride of place,'' had created this. 
Their foibles generally assumed the guise of vir- 
tues in the eyes of those beneath them. Charles, 
especially, scorned the opinions of the plebians. 
He was fully conscious of his mental, as well as 
his social, superiority. His vanity was by no 
means lessened by his reception into the ranks 
of Campbellism. He was flattered, courted and 
caressed. The press teemed with glowing com- 



134 MAPLEHURST. 

mendations of his many excellencies. He was 
invited to their most attractive pulpits, and his 
administrations were attended with unparalleled 
success. The large and influential church on 
whose record he had enrolled his name at once 
secured his services as pastor. They regarded 
him as a prodigy. He became the cynosure to 
which they turned their eyes for the light of 
truth. But it was not the corruscation of truth 
that he reflected, but the mock-fire— phosphores- 
cent light of Campbellism, such as he had im- 
bibed second-handed from the Bethany luminary. 



CHAPTER XL 

THE CAMPBELLITE MEETING. 

Anon, Grey remained in Tarrington and 
preached daily in the town hall. Had Mr. Love- 
lace not been a man of faith, he would have 
trembled, so great was the result of the Profes- 
sor's first efforts. He heard of many tough 
cases, with whom he had labored for years, re- 
sponding joyfully to the soothing calls of Camp- 
bellism. But he put his trust in God. Jessie 



MAPLEHURST. 135 

found no opportunity to go. She heard but little 
of the meeting. Her parents, knowing but little 
to commend in it, were silent respecting it. 111- 
Tjatured remarks about other denominations were 
not indulged in at the parsonage. 

Mrs. Winfield and Flora attended. Mrs. Win- 
field could not bear to oppose the Reformers; her 
worshiped Charles was now one of them* After 
several days Mr. Lovelace found tbat the meeting 
was producing considerable excitement. The 
shop bo.ys were siaging their songs, and ani- 
mated discussions were held about the tavern 
doors and the street corners. He was astounded 
one morning to hear, when the meeting was at 
the height of its interest, that Grey had left. 
He could not divine the cause. He made no 
inquiries^ and as -he was not a man easily ap- 
proached, he heard but little. He perceived that 
something had happened He could see groups 
on the street convulsed with laughter. He could 
hear the boys bantering each other, saying, 
'■•'Come, unite on the book, won't you?" which 
would be sure to be followed with a ringing 
laugh. At length a dry goods clerk, a member 
of the Tarrington church, beckoned him back 
into the counting-room and explained matters to 
him. Said he^ ^' It would have been funny if it 
were ^ less serious matter. The finale of the 



136 MAPLEHTJRST. 

meeting was suggestive. They went o*n flamingly 
at first, but the interest flagged after Aunt Mehet- 
abel Perkins presented herself for membership. 
Aunt Mehetabel was a Quakeress^ and a maiden 
lady. She was immensely interested in such 
religious enterprises as fairs, sewing circles and 
mite societies. She thought she would be appre^ 
ciated if she were a church member. But here 
was a difficulty. There was no Quaker society 
near, and no other people approved of her spirit- 
ual notion of baptism But when Professor Grey 
came along with his broad basis and easy terms- 
she felt sure of accomplishing her end. 

"^Come along/ said he, at the close of a 
harangue on the evils of creeds and confessions 
of faith^ ^ and unite with us on the Book. Come^ 
make the good confession that ^ Jesus is the Son 
of God.' We do not ask you to subscribe to any 
creed ; your opinions are jour own private prop- 
erty. We will not intrude on them. You can 
read your Bible and interpret it as you please. 
We can not expect you to think as we do. We 
eare nothing for opinions. Faith is what we want,. 
and faith is summed up in these words, 'I be- 
lieve that Jesus Christ is the Son of God.' 

<^^So Aunt Mehetabel came tripping up the- 
aisle. She was asked if she believed Jesus Christ 



MAPLEHURST. 137 

was the Son of God, to which she cheerfully 
responded, ^Certainly I do, friend Grey/ So Grey 
referred to the case of the jailor who was bap- 
tized the same hour of the night, and remarked 
that they would immediately proceed to the water 
to immerse Miss Perkins. 

^^^Stop; friend Grey, thee art too fast. I did 
nat ask thee to do God's work for me. I was 
baptized long ago; it was when God poured out 
his holy Spirit on me when I believed.' 

^^'But you have not been immersed.' 

^^ ^ I think I have. That is thy opinion — this 
is mine; but you care nothing for opinions. I 
have got the faith, friend Grey.' 

^^ < We can not receive you unless you are 
immersed.' 

^^ ^ It is my opinion I have been. Thee would 
not take away my private praperty, would thee ? 
Thee would not interpret the Bible for me, would 
thee ?' 

^^ Miss Perkin's case was dismissed rather un- 
ceremoniously. She was crest-fallen. She saw 
she was still to be the tail of the kite in the mites^ 
fairs and sewing circles. 

^^ The Professor turned from this tough case ta 
a young miss, whose pretty, innocent face was 
the very picture of pliancy. She was asked to 
make the good confession, which she did. He 



138 MAPLEHURST. 

then began to malie arrangements about her 
baptism, feeling sure of no trouble. ^Oh^ sir/ 
said she, ^I was baptized when I was a bab}". I 
wanted to join your church with Aunt Mehetabel. 
She said we could join and believe what wo 
pleased — that you did not have a creed.' 

^* ^ But we require you to be baptized/ 

*^ ^ I believe I have been. I thought you would 
not require us to believe as you did ; you talked 
so hard of the creed makers for doing this. We 
wanted to unite wdth you on the Book.' 

^^ Professor Grey dismissed the meeting, but 
made an appointment for the following day. 
Aunt Mehetabel gave vent to her displeasure in 
the aisle after services. ^I don^t believe in this 
way of deceiving people. Inviting folks up to 
unite on the Book, and then wants to say what 
the Book means. I see how it is. Instead of 
uniting on the Book it is uniting on Campbellite 
interpretation of the Book. It is uniting on 
Campbellism after all, nothing else.' 

^^ Professor Grey's ears tingled as he went 
home. He heard many a smothered chuckle^ 
accompanied with ^ unite on the Book' 

^^ The next day he did not touch on the creeds, 
but talked of faith, the epitome of which he de- 
clared to be, ^I believe Jesus Christ is the Son of 
God.' ^Kow; said he, you have faith. You 



MAPLEHURST. 139 

believe Jesus Christ is the Son of God. There is 
not a man or woman in this house but believes 
this. Then/ said he^ ^ come along and be bap- 
tized for the remission of sins. Just take a few 
steps on this carpet and you will secure your sal- 
vation. "^ Do not wait for a change of heart. 
You will never secure this until you are baptized, 
but you will secure it then. Come, take God at 
his word. ^Though your sins be as scarlet, they 
shall be white as snow."^ 

^^As he continued to talk in the approved 
Bethany style, the audience was astonished to 
see a man named Hornback come up and give 
hi3 hand. Now, Hornback was a noted pugilist. 
He was quarrelsome, and got into some difficulty 
or other every day, when he was sober enough. 
He had a stalwart frame, and looked like a vete- 
ran soldier, scarred and bruised as he was. Said 
he, as he took Grey's hand, before taking his 
seat, ^ I wish you would make a Christian of me.' 
There was a suppressed titter. ^It would save 
me a heap of trouble. I can not help taking a 
dram occasionally, and then I am sure to take it 
fisticuff with somebody.' Grey hesitated, ^ Oh,' 
said Hornback, ^I hope you won't refuse to make 
a Christian when you have a chance.' Grey was 

*A CampbeUite preacher made this assertion in Paris, Mo., 
during a protracted meeting in that church . 



140 MAPLEHURST. 

determined not to be disconcerted this time. ^My 
friend/ said he, ^ Do not be discouraged. I will 
say to you as Annanias did to Paul, ^^ Arise and 
be baptized and wash away thy sins." ' Every- 
body at church that day went to see Hornback 
baptized. Said he, as he walked along with Grey, 
just before he got to the water, ^I am mighty 
wicked. Somehow fight is in me, and I can't 
help it. I would like to be a Christian. You 
say I will experience this change in baptism.' 

^^ 'Yes, you will,' said Grey. 

'' ' Now,' said Hornback, '^ after I am baptized, 
if I feel just as devilish as ever I will give you a 
whipping, sure as you are a born man. Nobody 
ever fooled Bill Hornback that way without get- 
ting paid for it.' 

'^ Grey began to pull back, telling him he was 
not in a proper frame of mind to be baptized. 
' Oh,' said Hornback, come along. You can't be 
afraid to baptize me, unless you know you have 
been lying about baptism's changing people ; and 
if you have, you deserve a thrashing for that, and 
so I will whip you any way.' Just then several, 
seeing the Professor's difficulty, stepped in be- 
tween the two." 

The next morning Grey left for the University. 
He was not satisfied with his success in Tarring- 
ton. True, a considerable number had embraced 



MAPLEHURST. 141 

his views, but he felt sure he was not appreciated. 
He regarded Lovelace as a wily debatant; who 
had maintained the show of learning on his side 
by mere intrigue. He thought the Tarringtoners 
a narrow-minded set, completely under the con- 
trol of Lovelace. In rehearsing the matter to 
some one, he said : ^^They are mere automatons, 
moved by Lovelace," and he declared if Lovelace 
should take a pinch of snuff all Tarrington would 
sneeze. But he regarded the Winfields as honor- 
able exceptions. From their silence he inferred 
their favor, forgetting that a code of honor re- 
quired this deference to a guest. This noble 
sentiment obtained among the semi-barbarian 
Highland chiefs, and surely we may find it in 
Cbristian lands. Said Ehoderic Dhu to the be- 
nighted James Fitz James, his mortal foe, who 
sought his hospitality : 

"Not for clan or kindred's cause 
Will I depart from honor's laws.** 

Had Deacon Winfield met the Professor 
abroad, where he had no peculiar claims upon 
his courtesy, then he might with more propriety 
have attacked his religious views. He might 
have said : 

"See here, all vantageless I stand, 
Armed like thyself." 



142 MAPLEHURST. 

Before the Professor returned to the Univer- 
sity he made Flora a formal offer of his hand. 
But marriage did not suit Flora's glowing fancies 
just then. The winter was approaching. She 
was to spend the gay season in the city. Her 
milliner was engaged; her mantua maker secured. 
Commissions had been sent to Paris for fashion- 
able models. Papa had set aside a sum to buy 
the brilliants. Her wardrobe was to be a won- 
derful thing. With her wit, and beauty, and 
wealth, of course she would be the bright particu- 
lar star in the galaxy of fashion. With these 
anticipations ^^ running like mad'' through her 
brain, she was not to be fooled into matrimony 
yet — not even by the grand Professor himself. 
Besides, who could be so absurd as to think that 
after such a season of unparalleled triumph as 
she was to enjoy in the city she would tamely sit 
down at some humble parsonage to be a minis- 
ter's wife. And had not the Professor himself 
avowed the conviction that she was not intended 

for a minister's wife ? 

But the professor was yielding. He could not 

easily release his golden dreams in the deacon's 

splendid domicil, with his broad acres spread out 

before him. 

'^ Oh, well; he replied; ^^ that shall never be a 



MAPLE HURST. 143 

barrier to our union. I had the liberty to choose 
my profession, and I suppose I am at liberty to 
change as often as I please. I like the work of 
the ministry, but I do not suppose I am doomed 
like the galley slave to pull at it forever. I be- 
lieve I can be satisfied and successful in some other 
profession. I am willing to preach when circum- 
stances suit; but I do not believe God requires me 
to sacrifice my happiness to do so. So give your- 
self no uneasiness on that score. I shall not 
make you a minister's wife if you are opposed 
to it." 

Flora, who had often witnessed the pride and 
pleasure the professor seemed to take in preach- 
ing, did not expect him to yield so readily to her 
dictation. She put on an incredulous air, and 
declared she should believe that Professor Grey 
would quit preaching when she saw it. The gen- 
tleman reproached her with a want of confidence 
in his words. 

^^ Oh, well/' said she, ^^ I am young, and will 
give you ample time to prove your sincerity. 
When the professor left, he was a sadder, and, 
perhaps, a wiser man than when he came. 

Flora regretted his departure exceedingly. It 
added considerably to her importance to have 
such a distinguished man as Mr. Grey in the train 



144 MAPLEHURST. 

of her admirers. But she was soon consoled for 
his loss by the gallant attentions of the dashing 
Tarringtoners. They were a gay set of fellows. 
They drove fast horses, played cards, and, it may 
bC; drank a little champagne. Flora laughed, and 
danced, and sang with them, in the utmost hilar- 
ity of feeling. She would have enjoyed it all 
prodigiously, but they quizzed her so unmercifully. 
Of course, the vain girl had not kept secret the 
professor's proposal of marriage, little guessing 
the annoyance to which the disclosure would sub- 
ject her. One would say, ^^ Well, Miss Flora, did 
the Professor want you to unite Avith him on the 
book ? ^^ and another would say, '^ Miss Flora, 
Hornback has had another fight; shall we send 
for the Professor to make a Christian of him ? '' 

Flora laughed at their wit at first; but she 
grew sensitive, and showed evident pique, when- 
ever the Professor's name was mentioned. This 
only subjected her to more ridicule. She grew 
so tired of it, at last, that she positively wished 
she had never seen the man. Afcer a few week's 
silence she received a letter from Mr. Orey, beg- 
ging her to fix the day of their marriage, how- 
ever distant it might be, as he could not bear the 
pain of suspense any longer. With the letter 
came a card, with ^^Grey, Attorney at Law,'' em- 



MAPLE HURST. 145 

blazoned on the front. As Flora contemptuously 
read the card, she mentally pronounced him a 
hypocrite, and dashed the thing away. She 
thought of Bernard. How noble and Christian- 
like his course had been. As she was morbidly 
sensitive on the point, she acted very unreason- 
ably. She returned the letter without explana- 
tion, and requested that he should never mention 
the subject to her again. ^ 



CHAPTER Xn. 

IDENTITY OF CONVERSION, REGENERATION AND 
BAPTISM. 

Charles Wmfield had been in the citj^ but a few 
weeks before he received an invitation to visit 
the Campbellite church in the town of L- — . It 
was a very enterprising place, rapidly increasing 
in population and wealth. The Campbellites felt 
that they should keep pace with this growing 
prosperity. Charles Winfield's fame had reached 
them. They concluded that he was just the man 
to give impetus to their cause. So an invitation 
was sent him to come and preach for them 

K 



146 MAPLEHURST. 

awhile. His expected visit sent a thrill throngh 
the community. Every body was anxious to see 
the talented Winfield. At last he came. The sen- 
sation produced was immense. The new views 
spread like wild fire. The young people espe- 
cially were attracted^ and numbers repaired daily 
to the river to be regenerated. 

But the interest at length began to flag; and 
Charles saw that this would not do. He must 
leave a good impression. He must preach a 
great sermon at the close. The subject was an- 
nounced from the pulpit, and advertised in the 
daily paper. The subject was the identity of 
conversion, regeneration and baptism. The ser- 
mon was a logical essay, had his premises been 
correct. 

He began by assuring the people that the doe- 
trine was not novel, but had been advocated years 
before, by Alexander Campbell. He then read 
from the Christian System, p. 203 : ^^ This act 
(the act of faith) is sometimes called immersion, 
conversion, regeneration.'' These expressions de- 
note the same act. The identity of conversion 
is found by comparing Acts ii. 38, with Acts iii. 
19. Peter, in his first sermon, preaching to the 
thousands congregated at Jerusalem, on the day 
of Pentecost, said, ^^Eepentand be baptized every 



MAPLEHUR8T. 147 

one of you, in the name of Jesus Christ, for the 
remission of sins, and ye shall receive the gift 
of the Holy Ghost/' On the second day he 
preached on Solomon's porch, and said, ^^Eepent 
and be converted, that your sins may be blotted 
out," Baptism must be equivalent to conversion, 
or Peter was inconsistent in changing the terms 
of pardon. As Peter was inspired, and divinely 
commissioned, he could have made no such blun- 
der. He meant what he said, and said what he 
meant. This view is farther confirmed by Mat- 
thew's account of the commission. Said Christ: 
^^ Goj disciple all nations, baptizing them in the 
name of the Father, the Son, and the Holy 
Ghost.'' Here the active participle, united with 
a command, expresses the manner of obeying 
that command. They were to convert the na- 
tions by baptism. Conversion means turning to 
God. "• Immersion, alone, is the act of turning to 
God." But we will show, by the inductive process 
of reasoning, the relation baptism sustains to con- 
version, and in order to do this, we will examine 
every case of conversion found on record. The 
first case recorded is the conversion of the three 
thousand on the day of Pentecost. These were 
baptized for the remission of sins. The multi- 
tudes who were converted on the occasion of the 
second sermon were commanded to repent and 



148 M A P L E H U R S T . 

be converted, which means baptism, as I have 
shov/n. The third was the case of the Samari- 
tans. Peter preached to them and they were 
baptized, both men and women. Saul of Tarsus 
was the fourth case. He was baptized to wash 
away his sins. The fifth was the conversion of 
Cornelius and his household, whom Peter bap- 
tized. The sixth was the case of Lydia and her 
household, who were baptized. The seventh is 
the case of Crispus, the ruler of the synagogue, 
who believed, and was baptized with many of 
the Corinthians. The next case was the cpnver- 
sion of the Ephesians, whom Paul baptized into 
the name of the Lord. We see of the many 
•thousand conversions, all are said to have been 
baptized. 

Then, if no case of conversion occurred during 
the apostohc ministry separated from baptism^ 
none will ever occur. This irrefragably proves 
the identity of conversion and baptism. 

The next point Winfield sought to establish 
was the identity of conversion and regeneration. 
On this point he said : 

" There is but little, if any dispute. Says the 
Encyclopaedia of Eeiigious Knowledge: ^ It may 
be remarked that the inspired writers use various 
terms and modes of speech to describe this change 



MAPLEHURST. 149 

of mind — sometimes terming it conversioD, some- 
times regeneration/ Here we might close our 
discourse, for it is an admitted axiom, that ' things 
that are equal to the same thing are equal to each 
other/ If baptism and regeneration are both 
equal to conversion, then they are equal to each 
other. But we may profitably examine the Scrip- 
tures on this point. Says Christ, in John iii. 5 : 
^ Except a man be born of water and of the Spirit, 
he can not enter into the kingdom of God/ He 
here tells us not only of the necessity of the new 
birth, but also what the new birth is. The wise and 
good of all ages have interpreted this passage to 
mean ba]:)tism. The passage is a compound sen- 
tence, consisting of two propositions — ^ born of 
water ' and ' of the Spiiit/ But the sense of the 
first, only, is disputed. So we will confine our 
attention to ^born of water.' We will subdivide 
this into ' born of and ^ water.' Water is literal. 
It is contrary to all laws of correct interpreta- 
tion to say it is metaphorical, when it makes 
good sense literally. It must refer to baptism — 
water is connected with no other Christian act. 
But the term ^ born of must be figurative. We 
are not literally born of baptism. So there must 
take place in baptism such a change as is equiva- 
lent to a birth. The learned world are with us 
in interpreting the passage to mean baptism. We 



150 MAPLE HURST. 

have the Latin and Greek fathers of the first four 
centuries, the Eoman Catholics, Dr. Pusey, Luther, 
Calvin, the Westminster Confession of Faith, 
Dr. Neander, the learned church historian, and 
Christians of all names and creeds, except the 
Baptists, with us. We know their opposition is 
but a feather against the weight of testimony of 
all ages and sects. They are but a handful to 
battle against the great sacramental hosts of 
Christendom. We feel it a nice discernment that 
will notice such a small dissenting voice. But 
though we agree with the' learned world in inter- 
preting John iii. 5 to mean baptism, we differ 
sliglitly in the exposition of the passage. They 
teach that it means baptismal regeneration; we 
believe baptism is regeneration. They believe 
baptism effects this change in our spiritual condi- 
tion; we believe that baptism is the change itself. 
Says Mr. Campbell: 'Persons are begotten by the 
Spirit of God, impregnated by the Word, and 
born of the water.' 

*'If what we have said needs confirmation, we 
adduce Titus iii. 5. This passage is a counter- 
part of the other. It reads, 'According to his 
mercy he saved us by the washing of regenera- 
tion and the renewing of the Holy Ghost.' The 
point in this passage, which is the subject of 



MAPLEHURST. 151 

dispute, is ^ washing of regeneration/ Eegenera- 
tion is a noun in the genitive case, and used as an 
adjective, so it may read a regenerating washing. 
This clears the passage of all ambiguity. We 
know some critics prefer rendering the particle 
kaiy even. Then it would read, the washing of 
regeneration, even the renewing of the Holy 
Ghost. But this is a transgression of the most 
Bacred rule of translation, which is this : ^ A word 
should be translated by its usual and current 
meaning, unless the sense forbids;' but sense 
does not forbid that kai should be translated and. 
So the present reading is correct. 

^'The identity of regeneration and baptism is 
farther shown by Gal. iii. 27: ^ As many of you 
^s have been baptized into Christ, have put on 
Ohrist.' But we find that Scripture most effectu- 
ally explains Scripture, ^ If any man be in Christ, 
he is a new creature.' So we are put into Christ 
t)y regeneration, and this passage says we are 
put into Christ by baptism; then it follows of 
necessity regeneration and baptism are the same. 

" The identity of the two is farther enforced by 
the fact that salvation is sometimes ascribed to 
the one, and sometimes to the other. Says 
Christ. ^Except a man be born again (regener- 
;ated) he can not see the kingdom of heaven.' 
S^js Paul; ^ Wherein a feW; that is, eight souls^ 



152 MAPLEHURST. 

were saved by water^ the like figure wherennto 
baptism doth now save us/ ' Saved by the wash- 
ing of regeneration (baptism) and the renewing 
of the Holy Ghost' (regeneration). ^Except a 
man be born of water (baptism) and of the Spirit 
(regeneration), he C^an not see the kingdom of 
heaven/ Then as salvation is ascribed first to 
the one and then to the other, must they not be 
identical ?'' 

While Winfield was speaking it was noticed 
that the audience enkindled into enthusiastic ad- 
miration. The church was proud of their young 
champion. Soon after he began there was a siir 
in the audience, made by the entrance of a 
s-tranger. He had his port-manteau in one hand 
and a riding whip in the other. He was covered 
with dust,, and had evidently arrived in great 
haste. He walked slowly up the aisle, and seated 
himself in front of the speaker. Winfield was a 
little disconcerted when he looked up and saw his^ 
old friend, Bernard Holt. He sat before him,. 
cold and immovable. It was like preaching over 
the Andes. After the sermon, an old Baptist 
brother stepped up to Bernard Holt, whispered 
something, and sent a slip of paper to be read 
from the pulpit. It informed the people that Mr. 
Holt would preach in the Baptist Church on the 
same subject* Winfi^eld d,escended from the pul- 



MAPLEHURST. 15S 

pit; and gave his hand cordially to his friend. It 
was noticed that the two walked off arm in arm. 
Bernard Holt was punctual to his appointment. 
It was evident his affection for his friend did not 
make him less sparing in his strictness^ or more 
lenient to error. He reviewed all his arguments, 
and criticised them fieelj; approving or condemn- 
ing; as his judgment dictated. 

"We know/^ said he^ "Alexander Campbell 
taught the doctrine of the identity of conversion, 
regeneration and baptism. In his Chrs. Eest., 
206, 207; he says the Holy Spirit ^ calls nothing 
personal regeneration except baptism/ yet we 
hoped our friend had not progressed so far in 
the new doctrine. As, to his argument in re- 
gard to the identity of baptism and conver- 
sion, deduced from Acts ii. 88, and Acts iii. 19, 
we would only produce a parallel one to show its 
absurdity. Said Christ, in the commission : ^ Ho 
that believeth and is baptized shall be saved/ 
Here belief and baptism are the conditions of 
salvation. To the ruler he said: ^ Sell all thou 
hast and distribute to the poor/ Here ^ all thou 
hast^ and ^distribute to the poor' are the condi- 
tions of salvation mentioned. Then believe and 
be baptized must be equivalent to ^sell all thou 
hast and distribute to the poor/ or the terms of 
salvation are changed. Salvation is said to de~ 



154 MAPLE HURST. 

pend on maoy things : for instance, ^ By grace 
are ye saved/ ^ Believe on the Lord Jesus Christ, 
and thou shalt be saved/ We are said to bo 
saved by grace, by fiiith, by the blood of Christ, 
&c., yet that does not prove that all these are 
identical. 

'^Mr. Winfield's argument on mathetusate is 
unworthy of consideration, though advanced by 
the highest authorities of the Current Eeforma- 
tion. Mathetusate contains the idea of imparting 
rudimental knowledge. This Mr. Campbell ac- 
knowledges in his debate with Eice, p. 367. The 
idea of doing this by baptizing is preposterous. 
Christ says : ^ If any man have not the Spirit of 
Christ he is none of his.' This is what really 
constitutes discipleship, and baptism is only the 
badge. 

^^Mr. Winfield next argues that, as no case of 
conversion is recorded in the 'New Testament 
unaccompanied by baptism, the two are identical. 
But in making out a list of conversions, he omit- 
ted Simon Magus. He was baptized, but his 
heart Avas not right in the sight of God. (Is he, 
being baptized without a change of heart, the 
only Campbellite mentioned in the Word of 
God?) 

^^ Mr. Winfield will not deny that the thief on 
the cross^ was converted— -he was not baptized^ 



MAPLEHURST. 155 

And when Peter went to Cesarea and preached 
to Cornelius and his near kinsman, he said : ^ Can 
any man forbid water, that these should be bap- 
tized, who have received the Holy Ghost as well 
as we/ So up to this time we have one case of 
baptism without conversion, and many cases of 
conversion without baptism; therefore we con- 
clude they are not identical. 

^'It is then argued, as conversion is identical 
with baptism, regeneration must be identical with 
baptism, inasmuch as evangelical writers concede 
that regeneration and conversion are identical. 
But as he has failed to prove the identity of con- 
version and baptism, the identity of regeneration 
and baptism must rest on another argument. 

^^His first argument on this point is derived 
from John iii. 5 : ^Except a man be born of water 
and of the Spirit, he can not enter into the king- 
dom of God.' 

*^ Every one is familiar with the unique and 
beautiful narrative of our Savior's interview with 
Nicodemus. In the third verse, Christ simply 
asserts the necessity of the new-birth. In the 
fourth, Nicodemus inquires if the natural birth is 
to be accomplished twice. Christ, in this verse, 
asserts that a man must be born of water and the 
Spirit. This last proposition he explains to mean 



156 MAPLEHURST. 

a spiritual birth, which we think correct. But 
does ^born of water' mean baptism? Let the 
seventh verse answer: ^That which is born of the 
flesh is flesh; and that which is born of the Spirit 
is spirit/ Here Jesus tells us a natural thing 
produces a natural thing, and a spiritual thing 
produces a spiritual thing. Would Christ have 
given this explanation to show that baptism, a 
natural physical operation, produces a spiritual 
thing? Certainly not. 0?% the authority of Christ's 
own explanation^ we affirm that if 'born of water' 
refers to a spiritual birth, water represents a spir- 
itual agent, and not baptism. Let the Baptists, a 
despised handful though they be, continue to 
stand on this immutable rock, nor fear the 
assaults of the ^sacramental hosts of Christen- 
dom.' Thank God, the day will come when truth 
will prevail, though she be crushed to the earth, 
now. After our Lord^s explanation, the man 
who infers from this passage the monstrous dog- 
ma of baptismal regeneration, does it in the face 
of light as clear as noonday. 

'' The next argument is Titus iii. 5 : ^ ]^ot by 
works of righteousness which we have done, but 
according to his mercy hath he saved us by the 
washing of regeneration, and the renewing of 
the Holy Ghost/ This passage does not refer to 
baptism, for baptism is a work of righteousness. 



MAPLEHURST. 157 

^Thns it behooveth us to fulfill all righteousness/ 
Christ would not tell us we are not saved by bap- 
tism, and then that we are. This is a parallel 
passage to John iii. 5. Be it so. Then we will 
let Christ's explanation of ^born of water and 
the Spirit ' explain this. The ^ washing of regen- 
eration is the point in dispute. Mr. Winfield 
would have it read; ^a regenerating washing.^ 
Then the passage refers to a washing that re^ien- 
erateS; or creates anew. The creature produced 
will explain the nature of the agent that pro- 
duces. If the creature produced is the new spir- 
itual man^ which all admit, then the washing is 
spiritual and is not baptism. This is evident^ 
and can not be refuted. The passage in 1 Cor. 
vi. 11 — ^ Ye are washed . . . by the Spirit' — 
evidently does not mean baptism, as the first 
clause of the verse shows. So these passages 
fail to teach the identity of baptism and regener- 
ation. 

^^Mr. Winfield's next argument is derived from 
Gal. iii. 27 : ^ As many of you as have been bap- 
tized into Christ have put on Christ.' Had my 
friend attentively considered the preceding verse, 
he need not have grossly 7nisconceived the mean- 
ing of this. It reads, ' For we are all the children 
of God by faith in Christ.' Here we are told 
how we are translated from a state of nature to 



158 MAPLEHURST. 

a state of salvation. It is by faith in Christ; not 
by baptism. Then the next verse speaks of the 
outward profession of Christianity. Paul tells 
us he is not a Jew who is one outwardly, but he 
must be circumcised in heart to be really a Jew. 
Is Christianity a hollow, meaningless system, 
compared to Judaism ? If the rite of circum- 
cision could not make a Jew, can the rite of bap- 
tism make a Christian ? Nay, verily ; baptism 
represents the sanctifying influence of the Spirit 
— shows that we are dead to sin, and raised to 
newness of life. For one to he baptized who has 
not experienced this change in his heart, is hypocrit- 
ical, and his profession a sin. 

^^ Mr. Winfield next argues that as salvation is 
ascribed to both regeneration and baptism, they 
must be identical. Salvation is ascribed to many 
things — to the mercy of God, the grace of God, 
the death of Christ, the influence of the Spirit, 
to faith, to repentance. Then, according to our 
friend^s rule of interpretation, they all mean bap- 
tism. 

^^ His sect makes the Bible a book of one idea, 
and that baptism. They make everything in the 
Word of God to resolve itself into water. 

^^ Campbellism is a one-idea system — a carica- 
ture of Eomanism — which claims as much pity as 



MAPLEHURST. 159 

blame. It tithes mint, anise and cummin, while 
it neglects the weightier matters of the law.'^ 

Mr. Holt, in an earnest peroration, warned the 
people of Campbellism — told them it was a soul- 
destroying error, and then prayed that all who 
were indeed Christians would heed the cry^ 
^^ Come out of her, oh, my people.'^ 

The next day both friends left the place ; one 
for the city church, where he was almost wor- 
shiped, the other to the self-denying, unpaid 
labors of his field. 

In a few weeks Charles AYinfield returned 
home on a visit. He was buoyant with hope, 
and elated with success. The Deacon was sorely 
tempted to be proud of him. Mrs. Wmfield could 
not help feeling a little worldly vanity, Campbell- 
ite as he was. She would rather he was an Epis- 
copalian or Presbyterian. But Charles was old 
enough to choose for himself After all they 
were a res})ectable people. She admitted many 
of their assumptions. They profe-sed to have 
much Bible knowledge. She thought this very 
well, although it seemed to her they had very 
little use for the Bible, except about a few pass- 
cges. If they loved the whole Bible, she could 
not see why the}^ so preferred Acts ii. 38 to the 
fifth chapter of Eomans. 

They Btjled themselves Christians. She wa& 



160 MAPLEHTJttS^. 

willing to call them such (though she knew 
they lacked the essentials of Christianity) rather 
than oifend them. Charles was her first-born, 
her darling; it was so natural to extenuate his 
fault. 

Charles Winlield determined that his nuptials 
should be celebrated at an early period. In this 
he met with much opposition at the parsonage. 
Even Jessie was less pliant than he expected. 
She plead her j^outh, her inexperience^ her igno- 
rance. ^^Oh/' said she^ ^^just wait one year and 
see how I will seek knowledge and improve- 
ment/' But he would listen to no opposition. 
He insisted that Jessie, though but eighteen, was 
equal to any position, Charles, though usually 
g^entle and generous, could hardly bear to be 
thwarted in the dearest wish of his life, accus- 
tomed as he had been to indulgence from his 
childhood. When Jessie found there was no re- 
treat without giving serious offense to her lover, 
she tearfully consented. 

'' Come, Jessie,'^ said he, reproachfully, ^' I want 
you to explain this reluctance. If you love me as 
I do you, I can not see wh}^ you wish to defer 
our happiness. '^ 

^* Because, sir,'^ she answered frankly, ^^I have 
no religion. I do not love God, nor delight in his 
service. My heart is fixed on the poor, perishing 



M APIiEHUH ST. 161 

tilings of this world. A poor helpmeet I shall b@ 
to you who are commissioned to stand between 
the living and the dead/' 

Some thoughtlessly rush in where ^^ angels fear 
to tread. '^ Not so w^ith Jessie Lovelace. She 
was overwhelmed with a sense of responsibility. 

The middle of October was ^xed as the time of 
their wedding. Winfield returned to the city to 
make preparations for his establishment. When 
lie informed his charge of his intended marriage, 
they set about securing a parsonage. But he ob- 
jected^ telling them to exercise their benevolence 
toward the poor^ for he was net an object of 
-charity. He was great in their eyes before, now 
iie became superlatively so, for we naturally feel 
more respect toward those who are independent 
of us. The time has come wlien the Gospel is not 
only preached to the poor, but the poor are 
usually called to preach it. According to man's 
wisdom, the rich should be called. Of how much 
€are, anxiety and heart-burning would he be 
Baved if the minister was only independent of his 
charge; for ministers, as a general thing, receive 
but a meagre support from those who either lack 
the abilit3^ or the disposition to give. But ^^ God 
knows best." It may be this is the T\^ay he keeps 
his ministers humble by suffering the people to 
keep them poor. Winfield was to have no such 



162 MAPLEHTIRST, 

annoyance. He purchased a princely suBnTBaK 
residence. With the help of the uphoIstereT, thti 
hard, naked pile was soon changed like the work 
of enchantment into a comfortable home. It was^ 
furnished completely from the attic to the cellar; 
Jessie's own room,, with its extended mirrors and 
rosewood chamber set and beautiful damask, was^ 
pronounced incomparable. 

Winfield surveyed it with pride and pleasure,, 
fondly indulging the golden dream of his daily 
life. Ah, little do we know what lot God has^ 
chosen for us, and through what discipline we^ 
must be led to reach it. 



CHAPTEE XIII. 

THE WEDDING. 

October came. The landscape softened into th^ 
changing lights and mellow tints of Autumn. 
Maplehurst, shorn of the exhuberant bloom of 
summer, looked lovely still, in her rus^tic habili- 
ments. Jessie Lovelace found that the ^^ melan- 
eholly days '^ sweetly accorded with the pensive- 
ness of her own heart. She wandered, like a 
weird spirit, under the tali old tree&. She was 



MAPLE HUH so?. 163 

changed. The artless simplicity of the girl wag 
lost in the dignity of the woman. The transition 
seemed as pfoper as it was beautiful. There was 
a look of noble purpose and high resolve on her 
brow. She was evidently in deep thought in re- 
gard to her obligations to God, and her fearful 
responsibility. Her father often found her poring 
over a little volume entitled, *^^imitation of Christ.^' 
As she sat reading it beside him^ under the favor- 
ite Althea tree, he said : 

'^ My dear, you will have many opportunities of 
imitating Jesus amid the wants and woes of the 
city.'^ 

^^I suppose 1 must seem good," she answered. 

^^ You must be good. Pray God that you may 
be clothed with the righteousness of Jesus Christ. 
Then who shall lay anj^thing to the charge of 
God's elect? It is God that justifies. 

8he turned away and sighed mournfully, as one 
without hope. 

With the reflections and occupations so proper 
to the betrothed, Jessie Lovelace evinced an in- 
diiference to many things which, under like cir- 
cumstances, would absorb the thoughts of the 
fashionable women. She found her mother's judg- 
ment and taste a great relief It was evident that 
Mrs. Lovelace was not neglectful of the proprie- 
ties of the corning occasion, but was making eyery 



161 MAl>LESljRS^. 

preparation for a plain but unostentatious wed- 
ding. 

But while things scarcely moved out of their 
usually quiet routine at Maplehurst, vigorous pre- 
parations were pushing on at the Winfield home- 
stead for a splendid entertainment. Mrs. Winfield 
felt that it lay in her motherly province to go to 
the city and make the purchases^ and lay in the 
linen for the new establishment. While there, 
numerous boxes were forwarded to Tarrington, 
with such m^'Sterious labellings as ^^ Sundries/^ 
^^ This side up with care/' while large packages 
of snowy linen^ glistening damask and various 
draperies were commissioned to the new estab- 
lishment. The weeks succeeding Mrs. Winfield's 
arrival home, the silks and satins, laces and 
gauzes, in process of manufacture, gave the sit- 
ting room the flutter and show of a millinery 
shop. Various invitations were issued in the city^ 
principally among Flora's fashionable friends. To 
Flora it was a season of triumph. 

But when the evening came, it was found that 
they of the parsonage had remembered the in- 
junction of our Savior, who said: ^^ When thou 
makest a feast, call the pooi', the maimed, the 
lame and the blind.'' Grandma Ireland was there, 
and the old brother from the mill, leaning on the 
top of his staff, and the orphans who had been 



MAPLEHURST. 165 

placed in school through Mr. Lovelace's munifi- 
cence. There were men and women there whose 
hard^ sunburnt features told that they were 
doomed to toil. Among these were mothers and 
fathers in Israel. Jessie Lovelace stood among 
this motley group in her pure white muslin, with 
orange blossoms in her hair, like a fair young 
spirit just emerged from paradise. And as she 
stood there, and bowed her soul with the vows of 
the altar, more than one Christian heart sent a 
sacrifice to heaven in her behalf. 

Jessie received but few congratulations^ in the 
set phrase of fashionable parlance, but old men 
laid their hands in benedictions on her head, and 
mothers pressed her to their bosoms with ^' God 
bless you.'' The wedding took place in the after- 
noon, as the Lovelaces reprobated the corrupt 
city practice of turning night into day. 

Aunt Eose had supper early enough to give, as 
she said, '^all honest people a chance to get home 
before night. ^' After tea some one was requested 
to sing, and a gentle voice sang Mrs. Hemans^ 
'' Bride's Farewell :" 

ii "Why do I mourn to leave the vine 

Whose clusters o'er me bend? 
The myrtle yet, oh, call it mine, 

The flowers I love to tend ; 
A thousani thoughts of all things dear 

Across my memory sweep, 
I leave my sunny childhood here — 

I go, but yet I weep." 



166 MAPLE HURST. 

Before they parted, a table was rolled out, 
whereon lay the family Bible ; and there went up 
the sacrifice of prayer and praise. Old Father 
Winters, who led the devotion in the tremulous 
tone of age, supplicated the blessing of the Go J of 
Israel to rest upon those w^ho had just entered 
the holy estate of matrimony. 

Mr. and Mrs. Lovelace felt fully rewarded in 
witnessing the pleasure that they had bestowed 
on their plain, but affectionate people. The heart- 
less votaries of fashion incapacitate themselves, 
by dissipation, for enjoying the simple and inno- 
cent pleasures of lile; but many in that rude as- 
sembly remembered Jessie Lovelace's wedding 
day with peculiar interest. 

It stood preeminent in their memory, marked, 
as it were, with a red day-letter in the calendar 
of their existence. 

Before the festivities of the occasion were over, 
Jessie found herself sighing for seclusion, and it 
was with the joyousness of a child that she wel- 
comed the day that was to take them ta the city. 

When she had attired herself for the trip, and 
had taken leave of her friends, she found a splen- 
did carriage and a pair of silver greys, a present 
from her doating father-in-law, waiting to receive 
them. As Charles Winfield rolled back to the 
city he thought less of the influenee of this new 



MAPLEHURST. 167 

relation ©n his pastoral success than of the pride 
fee should feel in exhibiting his lonely bride to his 
new 'Charge. Jessie received his gay banters with 
ra cheerful smile, which soon gave place to more 
t)BConiing seriousness of expression. She was not 
«o thoughtless about her future. She had a high 
-standard of excellence and piety, to which she 
thought a minister's wife should conform. She 
liad enjoyed the contemplation of a pure model in 
iter mother. She had witnessed her labors of love 
and self-sacrifioing spirit; had heard her counsel 
and console, dissuade and encourage, her husband 
with all meekness and wisdom. Could she, like 
her, give to her husband the fall sympathy of her 
lieart in every good word and work when she 
had no love for God in her heart? Might she, 
:aftor the lapse of years, when age should diminish 
the lustre of her eye and pale the bloom of her 
cheel?:, hear her husband say, as often she had 
heard her father, ^^Many daughters have done 
virtuously, but thou excellent them alL^' 

Jessie was a novice in society, unaeq[uainted to 
some extent with the conventionalisms of high 
life; yet it wag declared the young minister's wife 
'Carried herself like a ^^born queen.^^ Her earnest 
fiature raised her above triRes and trifling char- 
aet-ers, and directed her to whatever was nobl© 
;aiid ^oukeieviiting. Her native grace and dig- 



168 MAPLEHURST. 

nity gave her a matronly bearing, and did more 
toward the perfecting of her manners than all 
the vanity schools in the universe could have 
done. 

Hers was not a character to be changed by cir- 
cumstances. The sincere, amiable and generous 
Jessie Lovelace became the sincere, amiable and 
generous Mrs. "Winfield. But, notwithstanding 
the stability of her natural character, she was^ 
vacilating in her religions opinions. Her feet 
had never been planted on The Rock, She had 
once been to that point where the sinner throws- 
himself into the arms of Jesua, but temptationv 
drew her away. Her understanding had been 
illuminated — her views of God, and of sin as 
opposition to God, had been changed. The com- 
mandment came. She saw the extent of her 
opposition to God, She consented to the law of 
God that it was good— the requirement of hei?- 
maker was just — and essayed obedience to tho 
divine laws. But the more she endeavored to- 
conform her life to the divine pattern, the more 
sho saw of the- weal^ness of sinful fiesh. Thu^ 
the law became a schoolmaster. It taught her 
of sinfulness and weakness, and should have- 
brought her to Christ, ^^ who is the end of the- 
Jaw for righteousness to^ every one that be- 
Heveth..'^ But most of sinners try to save them?- 



MAPLEHURST. 169 

selves before they are willing for Christ to save 
them. 

Instead of coming to Christ without one plea^ 
and casting herself on Him as a guilty sinner, for 
mercy, and depending on him alone for mercy, 
without one plea to recommend her, Jessie con- 
cluded that she must bring an evangelical repent- 
ance and faith with her. Instead of this, she 
should have laid hold of Christ as a guilty, help- 
less sinner. 

This laying hold of Christ is faith itself. To 
exercise faith before coming is impossible. What- 
ever relation faith may bear to repentance, it is 
certain no repentance is genuine that does not 
end in faith. We do not fully turn from sin until 
we embrace Christ. The one is inseparably con- 
nected with the other. 

Satan often uses our knowledge of Scripture to 
ensnare our souls. Babes and sucklings embrace 
Christ, while the wise and prudent stay away. 
The babe is led along, step by step, until he gets 
into Christ, relj'ing with simplicity on the help 
of God. But the intelligent sinner speculates. 
Says he : ^^I can not save myself; God must do it. 
Nor can I, without assistance, repent of my sins. 
The sinner can not produce this state of peni- 
tence in his own soul. This is the operation of 
the Spirit. ITor can I exercise faith by my own 



170 MAPLEHURST. 

unaided powers, for faith; unaccompanied by 
love, is worth nothing. We must believe with 
the heart. We must receive the truth in the 
love of it, and love is shed abroad in the heart 
by the Holy Ghost given us/' And thus the en- 
lightened sinner folds his arms in a sorrow that 
worketh death. 

The doctrine of grace contains the savor of 
life to the Christian, but of death to the sinner. 
It was thus Jessie's unsanctified knowledge kept 
her away from Christ. Bat she was not in a 
hopeless condition. She had embraced no lie. 
The sinner who simply turns a deaf ear to the 
calls of mercy is not in the deplorable condition 
of the one who is given up to believe a lie. 

Had Jessie been left to herself, it is probable 
she would have been driven, by the lash of con- 
science, to the covert of Jesus. When Charles 
Winfield returned from the University he found 
her writhing in the pangs of conviction, and 
instead of giving the proper antidote to a sin-sick 
soul, he administered a poisoned narcotic that 
was calculated to steep her soul in the lethargy 
of death. While he made an idol of her beauti- 
ful person, he was destroying her soul. Camp- 
bellism is the wofst form of Armenianism. The 
Armenian who expects to produce faith and 



MAPLEHURST. 171 

repentance in his own soul labors under a mis- 
take ; but still gives his consent to an evangelical 
faith and repentance, and it is probable he may 
never be satisfied till he attain to these ; but 
Campbellism ignores the very essence of faith 
and repentance, and teaches a fatal error on a 
vital point. It teaches that faith is produced by 
testimony alone, ignoring the essential part of 
faith, which is trust, and then, with less show of 
reason^ it perverts the meaning of repentance, 
making it reformation, thus changing the effect 
for the cause. Then, after establishing a pseudo- 
faith and repentance, it inverts the order, and 
places faith before repentance. It is certain the 
sinner will never come to Christ by faith until 
he feels his need of him, and he will never feel 
his need of him until there takes place such a 
radical change in his views and feelings as is 
termed repentance. And in telling the sinner ho 
need not pray, he makes it improbable that he 
will ever extricate himself from his horrible situa- 
tion, for God is pleased to dispense his blessings 
through the medium of prayer. 

If Campbellism stopped right here, it were a 
dead letter, utterly impossible to secure the salva- 
tion of the soul. But it does not leave the sinner 
here. In the doctrine of baptismal remission, it 
administers a deadly quiet uS; and paralyzes every 



172 MAPLEHURST. 

effort of the soul after holiness. It takes the sin- 
ner to the water, and teaches him that in bap- 
tism he will pass from a state of condemnation to 
a state of justification. Does he experience this 
change ? Inwardly he is worse than he was be- 
fore, for to his former guilt he adds the sin of 
self-righteousness. Pride is abominable in the 
sight of God. Of how much pride is he guilty 
who, instead of boasting of what the cross has 
done for his salvation, boasts of what his baptism 
has effected. Instead of looking on what Christ 
has done, he looks to what he has done himself. 
There is no humility in his heart, no humble trust 
in Christ. 

Christian baptism is the loving, joyful obedi- 
ence of the renewed heart. He obeys his Master 
because he loves him. The man who is baptized 
to secure his salvation^ acts from a selfish motive to 
secure a selfish end. His baptism is a selfish, and 
therefore a wicked thing. God looks at the heart ; 
he weighs the motive. 

Said Winfield to Jessie, when he returned from 
the University and found her an inquirer : 

^^Tell me not you want a better heart and 
more assurance of God's favor while you con- 
tinue in disobedience, God will not bless you 
while you continue in disobedience," This was 



MAPLEfiURST. 173 

true without comment ; but it was not true that 
baptism was the act of obedience then required. 

^' They say unto him, what shall we do that we 
may work the works of God j and he answered^ 
this is the work of God, that ye believe on him 
whom he hath sent/^ This was the work required 
of Jessie. The neglect of this left her in the gall 
of bitterness and the bond of iniquity. Bat she 
did not see the fallacy of his reasoning, and con- 
cluded that she had been presumptuous. 

When Jessie Lovelace found herself in the re- 
sponsible position of a minister's wife, and looked 
up to as an example to the flock, she concluded 
that she must change her course. But she had 
tried to get religion in the evangelical way, but 
failed ; and now what was left her but to try the 
Campbellite way ? Jessie was a devoted wife. 
Her love for her husband stopped but little short 
of idolatry. She was not conscious of the almost 
overwhelming influence he exerted over her mind. 
She concluded, much to her husband's joy, to be 
baptized. *' If,'' said she, ^^that is not the way, I 
do not know what is. I have done everything 
else I can. Baptism is my only hope." (Better 
made Christ her only hope.) 

So Jessie was baptized by her own husband. It 
was a day of triumph for him. 

The fruit of the Spirit is joy, peace^ long-suffer- 



174 MAPLEfitTRSf. 

ingj gentleness, goodness, faith. Disposed, as 
Jessie was, to reflection, she would doubtless have 
found that she did not possess these, if she had 
been left to herself. When she expressed some 
doubt, she was told that she had the pledge of 
his love, and if she still doubted, it was her own 
fault. 

"Have you not,^^ said they, "complied with 
the terms of pardon ? God has commanded you 
to be baptized for the remission of sins. Do you 
suppose he would trifle with his reasonable crea- 
tures ? Do you suppose he would forfeit his 
word?'^ 

With gsuch reasoning she was lulled into a 
false security. Having failed to secure an evan- 
gelical faith and repentance, and believing she 
Had done all in her power to secure these, she 
was induced to believe that no such thing existed. 
She concluded that those who held these views 
were under a delusion. 

She believed it an innocent and harmless fanati- 
cism, inducing the sinner to worry himself un- 
necessarily, yet interposing no serious obstacle to 
salvation. 

" If,'' said she, " I had only accepted the easy 

terms of pardon, I might have been happy long 

ago.'' 

Was she happy ? Yes, comparatively so. True, 



MAPLEHUR8T. 175 

she had her moments of doubt^ but then her tan- 
gible evidence came up. She knew she had been 
baptized. 

When Mr. Lovelace heard of his daughter's 
baptism he hastened to see her, hoping to be ena- 
bled to rejoice with her. 

"My daughter/' said he^ <^do jou think that 
God, for Christ's sake^ has pardoned your sins V^ 

" I hope so.'' 

^^I should like to hear of the exercises of your 
mfind, and how it was that you were enabled to 
trust in Christ." 

" I do not know that I have had any peculiar 
exercises of mind.'' 

"You said you hoped your sins were pardoned. 
Can you give me a reason of your hope ? " 

"I have complied with the terms of pardon^ by 
being baptized." 

" Is baptism the grounds of your hope ?" 

" I confess it is/" she answered. 

^' Better make Christ the foundation of your 
hope, my child. God pardons sins for Christ's. 
&ake, and dispenses his blessings through the me- 
dium of prayer." 

"Father/' said she^ "I have been praying a 
long timC; and it did me no good. My sense of 
guilt only increased. Eut I have thrown my 
burden down in baptism, I s-hall not suffer my- 



176 MAPLE HURST, 

self to doubt. I am not going to harass my mind 
€ibout the matter any more. I have done all I 
€ould. If I am still unsaved, there is no salvation 
for me, I am sure/' 

Mr. Lovelace talked long with his child, to see 
if, by some word or intimation, he might not 
infer that she was trusting to the mercy of God, 
as exercised toward her in Christ; but her bap- 
tism seemed to be her only hope. He went away 
feeling that his child had been grossly, and he 
feared fatally, deceived. 

]Mrs. Lovelace sat beside her glowing hearth^ 
in her cosy sitting-room, waiting for her husband. 
How still was the house since Jessie left. How 
loud the clock ticked and the cat purred in the 
room that used to resound with Jessie's gentle 
iaugh and light foot-step. Mrs. Lovelace gazed 
thoughtfully into the crackling anthracite. There 
was a sweet peace in her heart— a cheerful smile 
on her brow. Her bosom welled up with grati- 
tude to &od. ^^Now I know that my Maker 
hears and answers my prayer," was her happy 
thought. How often she had prayed for Jessie's 
conversion. That answer had tarried, but it had 
come at last. She was so full of the thought of 
Jessie's conversion she scarcely thought of the 
painful subject of her church relation. 

^^ Oh/' said she, ^' if we only get to heaven at 



MAPLEKUEST. 177 

last, there will he no difference there/' How sbe 
^ould love to hear an account of it, Sha grew 
talf impatient, and went to the window and 
peeped through the snowy drapery to see if she 
could catch a glimpse of Mr. Lovelace-s returning 
form. Softly and slowly she paced the room, 
tintil at last she descried him coming through, the 
evergreens. She met him on the threshold and 
gently drew him to a, «eat, tind sitting down lov- 
ingly by his side, inquired after Jessie, 

^^ Tell me, bow did she obtain peace at last? 
Tell me how she was converted.'' 

<^My dear/' said he, I am afraid she has been 
deceived. They have baptized the child, and 
made her believe she is a Christian. Instead of 
finding peace, she has become indifferent.'^ 

^^ Oh, was it for this that we have instructed 
her, wept and prayed for her ever since her 
infancy. Oh, God ! this is more than I can 
bear," 



M 



178 MAPLEHURST. 

GHAPTEE XIT. 

SLAIN BY THE SWORD OF THE SPIRIT. 

Jessie; from the day of ker arrival into Mr, 
Winficld's aristocratic churck circle, was the cen- 
ter of attraction. Flattery was eloquent over ker 
personal ckarms, and faskion expatiated on ker 
incomparable taste. Her very expressions passed 
into apkorisms among tke gay circles of tke draw* 
ing-room^ and even tke aged were ckarmed with 
ker solid accomplishments. Jessie, finding na 
substantial peace in ker own mind, sougkt kappi- 
ness in tke skow of externals. She did not enjoy 
tke approbation of ker own conscience, so ske 
dreaded self-examination and avoided seclusion. 
Sko knew notking of tke comfort of religion — of 
tke blessedness of communing witk God — of living 
in Ckrist, and walking by faitk. Ske looked for- 
ward to deatk witk apprekension ; for ske coula 
not say, like tke Ckristian, ^'I know if tke eartkly 
kouse of tkis tabernacle w^ere dissolved, I kave a 
building of God, a kouse not made witk kands,. 
eternal in tke keavens.^^ True, ske sometimes 
reasoned kerself into tke belief tkat ske was a 
Ckristian, and drew" tke rational conclusion tkat 
ske was going to keaven ; but it was tke fallacy 
of tke intellect; and not tke witness of tke Spirit 



MAPLEHTJRST. 1T9 

witii her spirit that she was an heir of God; and 
•a ioint heir with Jesus Christ. Thoufifh she had 
no inner JifC; still she was attentive enough to the 
outward life of piety. She was a. oonstant -attend- 
:ant on the public services of her church, an un- 
tiring laborer in the Sabbath school, and active 
in all benevolent enterprises. 

Said a dear, unconverted friend to me once, ^^ It 
seems that the best Christians are net the best 
church members." But busy philanthropy is very 
easily distinguished from earnest piety. Said 
Tallyrand, ^^ I mix myself with actions, lest I 
wither by despair.'' The self-complacency that 
attends benevolent deeds administers a soothing 
anodyne to the gnawing conscience. And this is 
the sole reason why some interest themselves in 
works of righteousness. 

Jessie took a natural delight in the services of 
the sanctuary. There was, to her, a sacredness 
connected with the house of God, The genteel 
worshipers wore a devout air. There was an 
awe within her that responded to the solemn re- 
verberations of the deep-toned organ. Altogether, 
she seemed to be living a very religious life. 

While this was her religious sta.te, her domestic 
relations were of the most pleasant character. 
Charles Winfield was a devoted husband. Her 



180 MAPLE BUR ST. 

servants were faithful and obliging; her house 
afforded every comfort and convenience ; her 
large and elegant rooms were quiet and home- 
like ; her home seemed the sanctuary where love 
and tranquility had taken up their abodC; though 
it was sometimes the scene of social rejoicing. 
But if their life was grave and monotonous now^ 
it would not be so when Flora came. They looked 
forward to her expected visit with the most pleas- 
ins: anticipations ; and as the gay season of the 
holidays was approaching, her arrival was ex- 
pected daily. Her stay among them would oc- 
casion a round of unceasing festivities. ^^" She 
will surely come to-night/' said Jessie, each pass- 
ing evening, while she gave her personal atten- 
tion to the making of Flora's appointed room 
comfortable. A fire was kindled in the grate, the 
astral lamp lighted, aLd the mirrors so disposed 
as to glow in the reflected beams. But still she 
came not. How often they stood at the window, 
in the twilight, every moment expecting to see- 
the carriage drive up the avenue, and Flora 
bound out, like a fawn, from her cozy hiding 
place. 

A letter came at length to relieve their sus- 
pense, stating that Flora was not coming. She 
had been thrown from her horse, and painfully, 
though; it was hoped, not seriously injured. But 



MAPLEHURST. 181 

filie had grown more helpless. She^ who had 
been so full of life, could only move as a bur- 
den to another. Of course, the hope of her visit 
to the city, and of her splendid debut among her 
doating friends, was abandoned. 

It seemed Flora's accident was occasioned by 
her own recklessness. She delighted to exercise 
on horseback, and was a gay equestrienne. She 
rode a spirited animal, which was so fleet-footed 
she called him "Gazelle/^ Flora had a quixotic 
longing to be a heroine. She had read of the 
wonderful feats of the horse-women who engaged 
in the sports of falconry, and how the noble 
ladies in the chase could make their horses leap 
fences and ditches, and perform other wonderful 
exploits. She thought that she and Gazelle might 
excite admiration in some such way. So she was 
accustomed to dashing through Tarrington, at- 
tended by gay cavaliers, and before the natives 
had fairly seen the vision it was gone. On such 
an expedition she was thrown from her horse. 
She had left home wild with delight, and exulting 
in the exuberance of health and hopje, and re- 
turned a burden in the aims of her companions, 
with the dark prospect of a dependent life. Her 
fiweet visions had gone 

*'Iike snow that falls where waters glide." 



182 MAPLE HURST. 

Her gay wardrobe was locked in its rosewood 
case and removed, that she might not be tanta- 
lized with the sight of it. She lay on her couch, 
in her muslin wrapper, week after week, pale and 
languishing. Charles Winfield and Jessie, instead 
of extending to her and her companions a splen- 
did hospitality, were often called to the home- 
stead to witness her suffering or humor her fan- 
cies. The affliction of her friends was great. 
After the first shock of grief was over, they 
began to see how unfaithful and unkind they had 
been to her. They had never sought for her the 
only true possession — the Christian's hope — and 
now, when earthly hope and health were gone,, 
they saw how poor and miserable she wa^ indeed. 
But to return to Jessie. The novelty of her 
situation had passed away. She began to take a 
sober and dispassionate view of things. Though 
she found congeniality in the educated and fash- 
ionable circles in which she move^, they fell far 
below her estimate of the christian character. 
She tried to silen-ce ker objections by persuading 
herself that heart religion was a fanaticism. But 
she was not successful. The contrast they pre- 
sented to the humble. God-fearing Ckri&tians that 
were embraced in the intimacies of Maplehurst 
was painful to her mind. She had met with but 
little of frivolous society at her father's kouse^ 



MAPLEHURST. 183 

Those who came, came usually for prayer or re- 
ligious conversation. She had been accustomed 
■from her childhood to hear Christians talk to 
^ach other of their hopes and fears, their com- 
forts and conflictis. They constantly interested 
themselves about the progress of the Eedeemer's 
kingdom. This distinguished them from the world. 
But there was a different state of things among 
her new associates. They were ready enough to 
defend their views if opportunity present itself; 
they would discuss doctrines and creeds^ and 
everything but the state of religion in their own 
liearts. When they met, socially, it was not to 
admonish, exhort or entreat. Experimental re- 
ligion was a standing jest among them. They 
thought nothing more ridiculous than to hear a 
-convert talk of being stricken down under con- 
'viction, and then exulting in a happy sense of 
|)ard0n. Mrs. Winfleld was often shocked at 
their want of reverence. A minister, in visiting 
their church, in speaking of spiritual influence, 
declared he carried his Holy Ghost in his pocket 
^(meaning his Bible). Another reproved an old 
man, who had been a Baptist, for asking God for 
'his Holy Spirit. ^^ Why,'' said he, ^' we will send 
up to the book-sellers and get you several copies 
of it, if you wish.'' Jessie saw that earnest piety 
was the great want of the church. Their religion^ 



184 MAPLEHURST. 

which was an outward reformation, was like the 
sign-board at the inn. From time immemorial it. 
had hung before the door of the humble in^n, witK 
a^ great bear painted on it to- attract attention.. 
B'y-and-by the humble inn was transformed intO' 
a modern hotel, and the old sign-board had to be- 
renovated; t^o. So it was whitewashed, and a 
beautiful green willow tree made to wave over it> 

A few years rolled by, and the paint was- 
dimmed by the rain and sun, and then the old 
bear could be- seen grinning through the branches^' 
of the willow tree. And so the whitewash of re- 
formed life> for awhile, hides the bear of an un- 
sanctified nature in the heart y but in a few years- 
friction with the world will rub off enough of the 
whitewash to^ let him. be &een again. Jessie was> 
scarcely conscious she felt so. She acknowledged 
that heu prejudices were constantly assaikd^ and^ 
her religious sense outrag^ed. She did not inter- 
est herself about the welfare of others. It re- 
quired all the hopes of her mind to confirm her^ 
own. faltering faith. Winfield was too miichj 
engrossed with his system to notice it particur 
larly. Ife was too full of head religion to care for 
heart religion. 

Thus things pursued the even tenor of their 
way for awhile. But a change was coming.. 
Que Sabbath evening,, when. Mr. Winfield. was^. 



MAPLEHIJRST. 185 

absent from the city, Jessie sat in her own room, 
lonely and meditative. She heard the ring of the 
little bell of the Baptist church in an out-of-the- 
way part of the town. ' Old associations and fond 
reminiscences came rushing upon the mind. She 
thought of her home and friends. Why could 
she not go ? She had never placed her dainty 
foot on its plebian floor. But if her father was 
there he Avould go. Was she any better ? 

She would go. Again she hesitated. Should 
she order the carriage? Could she not walk? 
Did not weary footed toil and old decrepitude 
walk there, and could not she? With these 
thoughts she started. 

Lonely and pensive she treaded the long 
streets. She scarcely noticed the passers by till 
a splendid equipage came dashing up the angling 
street, and a cheery voice called out, '^Mrs. 
Winfield! bravo! turned pedestrian, hey!'' She 
looked up and saw Mrs. Frivolette, a member of 
their congregation. ^^Pray/' said she, ^^ where 
are you going ?'^ 

"To the Baptist church,'' was the quiet re- 
sponse. 

^^That is rich," she replied, with a ringing 
laugh. ^^You must be possessed with the spirit 
of adventure. Get in and I will! set you down 
there.'' 



186 MAPLEHURST. 

The offer was kindly, but firml}', refused. 

^^ Then get in and I will go with you.'^ 

Mrs. Winfield complied^ but was rallied by her 
gay and witty companion until they reached the 
church. Mrs. Frivolette then ceased her fun, say- 
ing, "They are] so sanctified, I must be good/' 

After they were seated an old man struck up, 
"Amazing grace/' Mrs. Frivolette looked around 
with a quizzical air, but she found Mrs. Winfield's 
eyes reverently following the lines of the hymn, 
which she warbled in a low, sweet tone. A tall 
man, with a thin, spiritual face and piercing ej'es, 
occupied the desk. His text was, "I know 
whom I have believed, and am persuaded that 
he is able to keep that which I have committed 
unto him against that day." 

He argued, first, that faith was connected with 
a knowledge of Christ; second, that it amounted 
to the certainty of personal knowledge ; and, 
third, that it was confidence in the ability of 
Christ, and that it reposed the keeping of the 
deathless spirit to him. 

In his application he inquired of his hearers if 
they had this knowledge — this firm persuasion. 
It was a plain and unpretending exposition of 
the text, but the word came to Jessie with power 
and demonstration. Her eyes were opeii. She 
saw the nature of saving faith as she had never 



MAPLEHURSr. 18T 

before seen it — saw that it was personal reliance 
on Christ for salvation — ^saw that she was trusting 
to human means and an outward ordinance foi* 
salvation^ or rather she was not trusting at all. 
She thought of her profane arrogance in appropri- 
ating to herself a sacred ordinance. 

Thus she stood condemned at the bar of con- 
science, seeing clearly the way the sinner is 
saved, but feeling too vile to think of appropri- 
ating to herself that salvation. The sinner's 
remorse of conscience, under conviction, seems' 
proportioned to his guilt. Those who enjoy but 
little light, with few opportunities, or who give 
the heart to God in childhood, do not seem to 
suifer the pangs of the sinner who has long 
sinned against light and knowledge — w^ho has 
trampled under foot the blood of the new cove- 
nant. These were Jessie's sins, and this the 
character of her conviction. 

This violence of feeling corresponded with her 
earnest, ardent, fervent nature. When she en- 
tered the carriage, in reply to some heartless jest 
about the occasion, she simply cast upon her com- 
panion a look of astonishment, which completely 
silenced her. But Mrs. Frivolette meditated 
avenging herself the first time she caught her out 
in society. She was determined to have her own 
fan out of the matter. The next day she chanced 



188 MAPLEHURST. 

to meet Mr. Winiield just as he was returniDg to 
the city before he had gone home. She gave him 
a graphic account of the affair. She described to 
him how she had picked Mrs. Winfield up out of 
the mud on her way to the church, and then 
made herself merry over the appearance of the 
worshipers and the character of the services. 
^^And, oh/' she added, '^it was so rich when 
some old brother struck up an old fashioned 
hymn to hear Mrs. Winfield pitch in and help 
them. It was like an angel singing with black- 
birds. It was so fanny.'' 

Mr. Winfield laughed over the matter, and de- 
termined to tease Jessie no little about it. So he 
walked home with an animated air, occasionally 
laughing outright at Mrs. Frivolette's description. 
He knew Jessie was not as decided a Campbellite 
as he could wish. He would like to administer 
confirmation. But he could not engage her in 
argument. She was too undecided for thatj but 
he could compass his end by ridicule, perhaps, 
more effectually. He would try. 

AVith these thoughts ho ran up the stone steps 
and rang the door bell, expecting soon to catch 
the little culprit in his arms. He rang again. 
No one answered his summons. He grew impa- 
tient, and stepped around to a side door and 
entered. The house was still. He ascended tho 



MAritEHU'RS'P, 189 

stairs and rapped at Jessie's door. No one an- 
swered. He pushed it open and entered. Jessie 
did not occupy her own easy chair. He turned 
to the couch. Imagine his horror. There lay 
Jessie with dishevelled hair and burning cheeks. 
She sprang up in the bed, and fixed on him a 
wild; vacant stare. He tried to soothe her and 
ascertain her trouble, but she only murmured 
incoherent sentences about deception, baptism, 
condemnation. The servants were called. From 
them he learned that Mrs. Winfield had come 
home evidently distressed in mind, and refused 
her supper. They heard her pacing her room all 
night. The next morning she refused to admit 
them, and they had not dared to intrude on her 
privacy since. The physicians were summoned 
Jessie was pronounced ill of brain fever. The 
door was closed, the curtains drawn, the front 
gate locked, and visitors interdicted, and there 
followed the silence of death. Winfield was left 
alone with his sad and lonely watch. 



190 MAPLEHURST, 

CHAPTEE XY. 

SORROW. 

^* Come to the bridal chamber, Death, 
•K- -x- et -x- -x- -x- ^ 

Come when the heart beats high and warm> 

With banquet sons:, and dance, and wine, 

And thou art terrible. 

The pall, the shroud, the groan, the tear, 

And all we hope, or dream, or fear 

Of agony, are thine." 

It was evident to the observers that the Love* 
laces were failing under the influence of grief. 
They received the congratulations of their friends 
as cruel mockery. Most people regarded them as 
singular and unnecessarily troubled. But not- 
withstanding Mr. Lovelace's private sorrow, it 
had no visible effect on his public ministry. He 
labored as earnestly for the salvation of the chil- 
dren of others as if his own had been led to taste 
of the sweetness of redeeming grace. 

For none in the sphere of his labors did he feel 
more solicitude than for Flora Winfield. She 
had found him to be the kindest and most sympa- 
thizing of friends in her long and tedious confine- 
ment. She had not only learned to appreciate 
his friendship, but his visits were looked forward 
to with impatience. He selected for her the most 
profitable reading; drew her into long and serious 



MAPLEHURST. 191 

conversations with him. Flora's afflictions secured 
to her most exalted privileges. She had ample 
time for reading and meditation^ and enjoyed the 
society of the wise and good^ for the frivolous 
soon tire of the gloom of the sick room. It was 
noticed that she improved these advantages, by 
her increasing gentleness of disposition and rapid 
development of mind. There was nothing she 
enjoyed so much ias a visit to Maplehurst. True, 
it was with pain she was borne to and from her 
carriage; but when once she was snugly fixed on 
the sofa in the cozy sitting room she forgot all 
her troubles for awhile. Had she been their owu 
Jessie they could not have tended her with more 
winning assiduities. 

How she learned to love them. In them she 
witnessed true religion, as it is developed in all 
the sweetness and purity of Christian life. She 
did not know before that Christianity was such a 
beautiful thing. She remarked that night and 
morning, during their devotion, went up a united 
petition for her sister-in-law's conversion. Was 
not Jessie a Christian? She knew she was a 
member of the Campbellite church. What did 
she lack ? She became so thoughtfal over the 
matter that they inquired the nature of her cog- 
itations. She told them frankly. Mr. Lovelace 



192 MAPLEHURST. 

was glad — an opportunity had offered for him to 
instruct Flora on that point. 

^^No; my dear/^ said he, sorrowfully, ^-^ I fear 
Jessie is not a Christian, but only a professor. 
Oampbellism is not Christianity. Christianity 
has to do with the inner life — Campbellism with 
the outward actions. Christianity is a system of 
salvation by grace — Campbellism is a system of 
salvation by works. Christianity is a religion of 
the heart— Campbellism a religion of the head. 
The Christian glories in the cross— the Campbell* 
itc in himself. J^O; my dear, Campbellism is not 
Christianity.'' 

After this Flora was silent and thoughtful for 
a long time. The second anniversary of Jessie's 
wedding came. The friends by common consent 
gathered into the parsonage, though from instinct- 
ive delicacy no one mentioned the anniversary, 
yet all thought of it. They were both sad and 
restless. Mr. Lovelace strode the room with agi- 
tation. Who has not felt before a blow, an im- 
pression that it was coming? Mrs. Lovelace felt 
something was going to happen. A dreadful pre- 
sentiment was on her mind. How often they 
looked down the road to Tairington. At length 
a messenger came, bearing a telegram, which 
demanded their immediate presence at Jessie's 



MAPLEHURST. 193 

bedside. Mrs. Lovelace swooned. Grief had 
done its work on her frame. They laid her on 
the bed, pale and motionless. Mr. Lovelace dared 
not leave her. His anxiety for her was only 
equaled by his agonizing suspense for Jessie. 
Mrs. Lovelace sank into an apathy. The func- 
tions of her mind seemed as torpid as the func- 
tions of her body. Partial insensibility numbed 
the poignancy of her grief. 

In the meantime; Jessie was sinking. She lay 
perfectly insensible. Charles Winfield seemed 
anything but a being of flesh and blood. He 
scarcely ate or slept. All day, and through the 
long night, he kept his lonely watch. Her life 
seemed uncertain as the flickering taper. Some- 
times he bent long over her before he could catch 
the flatter of her failing breath. But, oh! the 
pangs that rent his heart. It was evidently dis- 
tress of soul that had prostrated her. Said she, 
in a lucid interval, ^'You fatally deceived me. 
You persuaded me to believe that I was a Chris- 
tian.'' 

He staggered under the weight of this thought 
as though a dagger had smote him. She was 
dying, with a sense of condemnation on her soul. 
The thought forced itself upon his mind that he 
had been used by Satan, as an accomplice to 
effect her ruin. Oh^ that she was rational. Per- 

N 



194 MAPLE HURST. 

haps he might yet induce her to fall in with the 
overtures of mercy, as presented in Christ. He 
found that Campbellism would do for the living, 
but not for the dying. The soul, in the hour of 
death, wants some assurance of acceptance more 
satisfactory than its own obedience. It must feel 
that it is clothed upon, with the righteousness of 
Jesus Christ — that it is fast anchored to the Eock 
of Ages. Then may it realize that 

" Jesus can make a dying bed 

Feel soft as downy pillows are, 
"While on his breast we lay the bead, 
And breathe eur life out sweetly there/' 



CHAPTEE XVI. 

ALIVE FROM THE DEAD. 

Charles Winfield found, in this trying exigency, 
the great privilege of prayer. He supplicated his 
Maker, oh, so fervently, to spare the darling of 
his bosom. He saw the folly of his past course ; 
saw how, in the pride of his intellect, he had wan- 
dered from God. The cross had lost its attrac- 
tions. He had rebelled against the thought of 
giving all the glory of his salvation to God. He 



MAPLEHURST. 195 

had depended upon his powers of reasoning to 
save others. He had left off prayer. Temptation 
came, and he fell. His course in sin had been 
short, but brilliant. But the day of vengeance 
had come. He could have borne anything but 
this. Had he seen Jessie die, sustained by the 
assurance of a blessed immortality, he could have 
been reconciled. But to see her die thus ! He 
vowed to God, again and again, if he would only 
spare his darling, he would relinquish his pride, 
and never glory in aught save the cross. For 
weeks he watched the flickering spark of life. 
At length the powers of nature, long taxed to 
their utmost, began to fail. Hope forsook his 
bosom. With a throbbing brow and crushed 
spirit he bowed his head on Jessie's pillow, pray- 
ing God to take back the life which could hence- 
forth prove but a misery. Feeble nature could 
hold out no longer. The watched and the watcher 
slept. 

When Winfield awoke the sun was shining 
through the lattice. He started like the guard 
who had slept at his post. He turned, with a 
cry of anguish, to his wife. But Jessie was awake. 
Her eyes, full of rational light, were turned fall 
upon him. She smiled, but was too weak to speak. 
He soothed her into repose, and noticed that she 



196 MAPLEHURST. 

seemed to sink into a childlike slumber, from 
which she awoke sweetly refreshed. His heart 
welled over with gratitude to God, Now he knew 
he was a prayer-hearing God. He wondered that 
he had ever doubted. He loved his Eedeemer as 
he had never done since he first realized the for- 
giveness of sins. What did he care now for popu- 
lar applause ? He felt that he could follow Christ 
through floods and flames. He was willing now 
to renounce the worldly system for which he had 
exchanged his first love. 

The happy days wore on. Jessie was slowly 
but surely regaining her strength. At length 
they attired her in her crimson wrapper, and car- 
ried her down stairs and placed her on the sofa 
in their sitting room. How happy he was. He 
had regained his jewel. But that was not all ho 
gained. The Lord had restored unto him the joy 
of his salvation. He had also obtained an experi- 
mental knowledge of a false system. He had 
gone, like Goliah, to wrestle, single-handed, and 
had been overcome. He knew now how to sym- 
pathize with and succor the tempted. He had 
also learned his dependence on the Spirit of God 
for help in the hour of temptation. Jesssie found 
the days of her convalescence tho happiest of her 
life. Her pride and self-righteousness were gone. 



MAPLE HURST, 197 

She became as teachable as a little child. On one 
occasion, when Mr. Winfield read the fifth chap- 
ter of Eomans, she exclaimed : ^^ How remarka- 
ble, that in this whole chapter on justification 
there is not one word about baptism. We are 
plainly said to be justified by faith. How can the 
Eeformers overlook this ?^' 

She saw how God could be just and yet the 
justifier of him that believeth. She knew she could. 
never be anything but a poor sinner, and if she 
was ever saved, it would be because God was 
willing to accept of the righteousness of Christ 
instead of her's, and so she concluded to give the 
matter to him altogether. 

It was not worth while to wait until she was 
better. God was willing and able *'to save to the 
uttermost. '^ That must include her. With this 
trust in her heart, she obtained a peace past all 
understanding. When she had so far recovered 
that Mr. Winfield could leave her, she found it 
pleasant to meditate in solitude. Truly the law 
of the Lord became her delight. In the days of 
her darkness she could make melody with her 
lips, but now, when her lips were mute, she could 
make melody in her heart to the Lord. 

Mrs. Lovelace so far recovered that Mr. Love- 
laec; deeply anxious about his daughter, hastened 



10S MAPLE HURST. 

to the city. He knew nothing of the exercises of 
Jessie's mind since her baptism, and consequently, 
though delighted to find her improving in health, 
feared that she had a worse disease of the soul. 
He never remembered to have seen her counte- 
nance so radiant in health. There was a look of 
inexpressible joy in her eyes, while beams of di- 
vine love played over her face. Her father asked 
her the cause of this. 

'* Oh,'' said she, <^ father, I am so happy because 
I love Jesus. I love him so much for what he has 
done for poor sinners, and for what he has done 
for me. I am afraid I shall never be anything but 
a poor wicked sinner as long as I live, but he has 
promised to save the chief of sinners, and I have 
resigned the matter of my salvation entirely into 
his hands. I do not believe he will disappoint 
me.'' 

Her father was overjoyed* 

^^ This is more than I expected, not only to find 
you getting well, but converted," 

'^ What did you say, father ? Bo you think I 
am converted ? Is this religion ?" 

'< Yes, the very essence of it— this reliance on 
Jesus." 

<^ But I am a sinner." 

" So are all Christians in one sense, yet in 
another they are holy, for Christ has become the 



MAPLEHURST. 199 

end of the law for righteousness to them that 
believe/' 

^^ Why/' said she, ^^if conversion is such a sim- 
ple thing, what kept me from being converted 
before ?'' 

^^ Nothing but unbelief'^ 

"I have known these facts a long time.'^ 

^^ Yes, but you never trusted Christ. When 
you saw that he was able and willing, and you 
trusted your all to him, then were you con- 
verted.'^ 

Just then a couple of carriages drove up, and 
several ladies, members of the congregation, 
came in. 

Jessie raised herself into an upright position, 
and began to tell them what God had done for her. 

^^I have found him of whom Moses in the Law, 
and the prophets wrote. God hath brought me out 
of an horrible pit, and out of the miry clay, and 
set my feet on the Eock, and put a new song in 
my mouth, even praise unto our God. Oh, let me 
entreat you to put your trust in this Savior, who 
is willing and able to save to the uttermost all 
who come unto God by him. Baptism will not 
bring you to Christ. I know it will not. I have 
tried it. You must come by faith. Come just as 
you are. I know how you feel. You are not only 
condemned by the righteous law of God, but you 



2f6-& MAPLE HURST, 

are condemned by your own consciences. God 
has never given you the witness of the Spirit 
that you are heirs of God, and joint heirs with 
Jesus Christ. Oh, never rest satisfied till you 
have this assurance." 

Here Mr. Lovelace drew her down to her 
pillow, and gently bade her be silent, as she had 
talked enough. 

Still she would occasionally clasp her hands 
and exclaim, ^^ Blessed Jesus! precious Savior! 
glorious hope V' 

It w^as anything but a pleasing scene to the 
worldly-minded religionists. They soon found it 
convenient to leave. And I imagine if they could 
go to heaven they would feel just so. There 
would be too much heart religion there to suit 
mere professors. After they left they pronounced 
her unbalanced, and wondered if she would ever 
regain her equilibrium. Mrs. Frivolette declared 
she was always too enthusiastic to suit her no- 
tions. Others, however, said nothing. She had 
touched a sore place when she spoke of their self- 
condemnation. The truths she uttered proved, 
with some, to be seed sown in good ground, which 
eventually brought forth fruit. 

Jessie now began to know something of that 
joy which is unspeakable and full of glory. She 
had questioned the existence of heart-religion. 



MAPLEHURST. 201 

but she could do it no more after her blissful 
realization. Such glorious transports^ such rap- 
tures inexpressible^ none but Christians know. 
The natural man understandeth not the things 
of the Spirit; for they are foolishness unto him. 
He laughs at the recital of Christian experience. 
Feeding on husks, with the swine, he disbelieves 
the story he hears of the rich feasts spread in the 
house of the king. But Christians of all ages 
have testified to the sweetness of redeeming love. 
Said the gifted Cowper : '^ Unless the Almighty 
arm had been under me, I think I should have 
died with gratitude and joy. My eyes filled with 
tears, and my voice choked with transport ; I 
could only look up to heaven in silent fear, over- 
whelmed with love and wonder. ^ ^ ^ Thus 
was my heavenly Father in Christ Jesus pleased 
to give me the fall assurance of faith, and out of 
a stony and unbelieving heart to raise up a child 
unto Abraham. How glad I should have been to 
have spent every moment in prayer and thanks- 
giving. I lost no opportunity of repairing to a 
throne of grace, but flew to it with an earnestness 
irresistible, and never to be satisfied. Could I 
help it ? Could I do otherwise than love and re- 
joice in my reconciled Father in Christ Jesus ? 
The Lord had enlarged my heart, and I ran in the 
way of his commandments. For many succeed- 



202 MAPLEHURST. 

ing weeks tears were ready to flow if I did but 
speak of the gospel or mention the name of Jesus. 
To rejoice day and night was all m}^- employment. 
Too happy to sleep much^ I thought that it was 
lost time that was spent in slumber/' 

Here Cowper '^ tells his experience/' and many 
a Christian will recognize in it the principal 
points of his own. Eeader, do you know anything 
of the Christian's joy ? 

Mr. Lovelace's joy was doubled when he found 
that Mr. Winfield would be present at the next 
Tarrington church meeting to make acknowledg- 
ments. 

^^ And what are you going to do, my daughter ?" 

^'I want you to come to the city to baptize me 
when I get well enough." 

^i Why, have jovl not been baptized ?" 

^^ Father/' said she, do not speak of it. It was 
the act of my proud and rebellious heart. Instead 
of coming to Christ to save mo, I rejected him, 
and made use of an ordinance to save myself. 
But baptism did not take away my hard heart of 
unbelief. It did not create holy desires. Indeed, 
I was not changed, for I was not trusting Christ." 

^^I think/' said her father, ^^you are right, I 
only put the question to learn your sentiments. I 
believe none but the renewed have any right to 
baptism. The commission forever establishes 



MAPLEHURST. 203 

the order of baptism. ^ Go ye into all the world, 
and teach (or disciple) all nations, baptizing them 
in the name of the Father/ etc. They must be 
disciples before baptism. None but the disciple 
should take on himself the badge of discipleship. 
Faith and repentance come before baptism. Some- 
times it is, Believe and be baptized, and some- 
times it is, Eepent and be baptized. But faith and 
repentance are inseparable. It is hard to tell 
where one begins and the other ends. 

^* The sinner can perform no acceptable ser- 
vice. Every act not performed with an eye single 
to the glory of God is sinful. Consequently the 
baptism of the unconverted is sinful. But, my 
child, why not come to Tarrington to be bap- 
tized V 

^^ Father, it was this people that witnessed my 
disobedience, and I want them to witness my 
obedience, and to know what I think of Campbell- 
ite baptism.^' 



204 MAPLEHURST. 

CHAPTER XVir. 

THE GOOD CONFESSION. 

Mr. Lovelace returned home with the joyful 
news of Mrs. Winfield's double cure. It was the 
elixir to Mrs. Lovelace. Mr. Lovelace declared 
that she was regaining the joyousness of her 
childhood. The news of Jessie's contemplated 
visit sent a thrill of joy through the community. 
Her life had been to the villagers a pleasant and 
lovely thing. Her expected appearance at Tar- 
rington alone invested the coming meeting with 
peculiar interest. Accordingly, next Saturday, 
when the old bell sent out its solemn peals, many 
a Christian joyfully answered its summons to the 
old church. 

Charles Winfield was there; but Jessie, over- 
come by the fatigues of her journey, was nestled 
in her own cosy room, attended by all the assidu- 
ities of affection. When the door of the church 
was opened Charles Winfield presented himself 
and confessed that he had been a wanderer. Ho 
now asked the forgiveness of the church. They 
were dumb with astonishment. That the proud 
and gifted Winfield, whose bright but erratic 
course among them had struck consternation to 
their hearts — that he, with all the power of his 



MAPLEHURST. 205 

learning and wealth, should have bared his head 
before the humble Tarrington church; with the 
meekness of a child; was an instance of moral 
sublimity seldom witnessed. Old father AYin- 
ters moved that the brother be restored to the 
fellowship of the church, adding that we are 
commanded to forgive a brother ^^ seventy times 
seveu;^' should he so often turn and say; ^^ I re- 
pent;^' which motion called forth an unanimous 
vote. 

After Winfield was received; an enthusiastic 
young brother proffered his hand; saying : 

^'My brother; I hope you will be a Boanerges 
in the Baptist ranks, a real son of thunder in the 
ministry. *' 

^^ Stop;'^ said brother WinterS; ^' he is not in the 
ministry yet. He was appointed by the Camp- 
bellite society. Has it a right to appoint elders ? 
Not unless it is the church of Jesus Christ, 
Christ established but one Church. If that was 
the Campbellite church it was not the Baptist 
church; and vice versa. Both can not be churches 
of Jesus Christ. Either one or the other is a 
schisni; and has no right to administer the ordi- 
nances; or confer ordination. The claims of this, 
society to being a valid church is derived from 
the Baptist church; which is a poor claim, inas- 



206 MAPLEHURST. 

much as they are excluded members of our 
church. Now, if they may baptize and appoint 
elders, so may our excluded members. What do 
you say, brethren ? May our excluded members 
baptize and appoint elders ? '^ 

It was decided that they could not ; where- 
upon some one moved that Charles Winfield be 
ordained to preach the Gospel, which resulted in 
an unanimous vote. His ordination was attended 
to on the occasion, as other ministering brethren 
Avere present. 

The next day it was announced that Mrs. Win- 
field would be baptized in the city. The an- 
nouncement was made in Tarrington, so that her 
friends could have an opportunity to go, if they 
wished to witness the rite. 

Jessie's conversion and coming baptism made 
quite a stir in the city and country around, and 
many were preparing to witness the ordinance. 
The next Sabbath the little Baptist church was 
crowded to its utmost capacity, while many 
waited without in vehicles until the procession 
should move to the river. Among those who 
waited in carriages was Flora Winfield, who, 
though unable to alight, yet felt so much interest 
. in the matter she could not bo satisfied to remain 
at home, but came along, with her own and Jes- 



MAPLEHU'RST. 207 

sie's parents. So beautiful and spiritual did she 
look; as she reclined in her carriage, that the 
passer-by involuntarily stopped to take a second 
look at the fair young girl. Among those who 
remarked her lovely appearance was the strange 
young minister who preached on J^essie's first 
visit to the Baptist church. He had made a fly- 
ing visit to the city and preached; while many 
remembered his sermon, few remembered his 
name. He had heard the rumor of Jessie's bap- 
tism, and determined to make it convenient to 
witness it on his return. He was making his 
way through the dense crowd to the door of the 
church when his eye chanced to light on Flora. 
He recognized her immediately. That lovely 
face had haunted him for years. Through toil^ 
and pain, and privation, and sorrow, he had 
turned to it still, but only as the poor exile turns 
to gaze on the receding light on the shore. He 
turned sorrowfully away, and would have passed 
on, but he heard a gentle voice calling him by a 
familiar name. Flora recognized him, and, with 
the sensitiveness of the invalid, could not bear to 
see him pass her with such indifference. Tears 
sprang to the poor girl's eyes as she thought of 
the past, with all its radiant dreams, and the 
present, with all its pain and hopelessness. 

Bernard, true still to a sense of duty, lingered 



208 MAPLEHURST. 

but a few moments, as he was unwilling to re- 
main in hearing of divine service to talk to a 
friend; though it were his best friend. He arrived 
just in time to hear Jessie relate her experience, 
and felt fully recompensed for the sacrifice of feel- 
ing he had made. Said she : 

'^ As to my first religious impressions I have 
no recollection. I was the subject of these in 
childhood. But the first impressions of an evan- 
gelical character was made on my mind during a 
season of religious interest in Tarrington. I was 
then led to see the danger and folly of living in a 
state of rebellion against God, and determined to 
seek the salvation of my soul. I had been care- 
fully instructed in the principles of our holy re- 
ligion from childhood, and I knew that the grand 
requirements of the Gospel was repentance to- 
ward God and faith in our Lord Jesus Christ, so 
I determined to repent of sin and turn to the 
Lord. Here I found an unforseen difficulty. I 
found it hard to repent of sin when I loved sin. 
It was hard for me to turn to the Lord when I 
I was averse to holii^ss. The more I tried to 
turn to God, the more I saw of my sinfulness and 
the danger of my condition. Having thus gained 
the knowledge of the corruption of my heart, it 
is likely I should have been led to see my utter 
inability to do anything to accomplish my own 



MAP LB HURST. 209 

salvation and lay hold of Christ as my only hope, 
but right here I was met by the specious error of 
Campbellism — baptismal remission. I knew bap- 
tism was for the remission of sins in some sense 
or other. As I thought I had tried to obtain 
remission in the evangelical way and failed, I was 
induced to believe that the evangelical teaching 
on the subject was erroneous. So I resorted to 
baptism to be put into a saving relation to Christ. 
Up to the time of my baptism I had never trusted 
Christ; and certainly in the act itself I was not 
led to do so. I arose out of the water as I went 
in, an unbeliever. Indeed, my baptism served to 
confirm me in a state of unbelief. I looked to it 
as a condition of remission, instead of looking to 
the blood of Jesus Christ. But I was not suffered 
to rest quietly in this fatal delusion. By a plain 
exposition of the truth, I was led to see that I 
was living without hope and without God in the 
world. By simply considering the plan of salva- 
tion, as revealed in the New Testament, I was 
led to the cross as the sinner's only hope. I know 
I have a firm foundation for my faith. 1 know 
that none are safe whose feet are not planted on 
the Eock. I believe my former baptism was an 
act of rebellion against God, therefore I ask Chris- 
tian baptism at your hands.'' 
Jessie Lovelace was warmly received, and the 



210 MAPLEHURST. 

audience immediately repaired to the water's 
edge to witness the rite of baptism. The spot 
selected was in the midst of beautiful and impos- 
ing scenery. Above, the rushing tide came pour- 
ing through its adamantine walls like a woof of 
silver thread; but here it grew placid, and was 
confined by a gentle acclivity on either side. 
There was a deathlike silence when Jessie ap- 
peared, with a radiant face, leaning on her 
father's arm — 

**When, with, a firm, unfaltering step, 

The watery path she trod, 
And gave, with woman's deathless trust, 

Her being up to God ; 
And when from 'neath the yielding wave, 

She rose like lily stem, 
Methought that spotless brow might wear • 

An angel's diadem." 

As soon as Charles Winfield had identified him- 
self with the little city church he was chosen 
pastor. For several Sabbaths curiosity brought 
out large audiences, but the novelty soon wore 
off, and he found himself almost without hearers. 
He realized that he was not on the popular side, 
but he believed he was on the Lord's side, so he 
persevered. He found he could not so success- 
fully recommend heart religion as head religion. 
It is not so popular with the Avicked world. But 
Charles Winfield was too enthusiastic to be de- 
terred by trifles. He was instant in season and 



MA P I* B H U R ST • 211 

out of season. He went among the rich and the 
poor, to the hovel and the mansion, with the glad 
tidings of salvation. And the blessing of the 
Lord accompanied his faithful labors. The con- 
gregation slowly but steadiJy increased, until 
eventually he found himself pastor of a large and 
influential church. The humble brick soon gave 
place to a commodious structure, really beautiful, 
yet in keeping with the simplicity and solidity of 
an early faith. 

And Jessie, she, too, was working in the vine- 
yard with a new purpose. When she became a 
Baptist^ the '^ refined^' circles in which she had 
moved, and in which she had moved a queen, 
mostly discarded her society. This was what she 
expected. She cared but little for it. But to 
insult had been added injury. It was cruelly 
asserted that her mind was affected, and that Mr. 
Winfield had became a Baptist because he feared 
to oppose her prejudices might increase her 
malady. This was widely circulated, until at 
last it was brought to Mrs. TV infield by some 
kind, but injudicious friend. Mrs. Winfield was 
stricken. From her birth she had been loved 
and sheltered as a flower, and this was the 
first time the rude blast had ever reached her. 
She had never heard an unkind word beneath 
her father's roof. Since then she had been a 



212 MAPLEHURST. 

loved, caressed, and almost worshiped wife. 
When she tearfully named the report to Mr. 
Winfield, he was at first amused, but he found 
she was too deeply pained for jesting. It was 
hard for him to understand her sensitiveness, 
accustomed as he was to the rude contact with 
the world. He represented to her that no one 
ever took an important step without encounter- 
ing opposition; that her Master was slandered 
and called a wine-bibber and a glutton. You 
are no better than he was. Are you not willing 
to endure this for your Master's sake?'' She 
rallied, and seemed to think no more of it, but 
her charities were sent through an unseen chan- 
nel. Winfield missed her cooperation, still he 
could hardly wonder that with her native refine- 
ment she should shrink from contact with the 
mixed masses among whom he labored. He was 
pained to observe that she had but little society 
beyond her own household, but that was of the 
most pleasant character. 

Flora remained with them. Since her affliction 
she had become amiable and altogether compan- 
ionable, revealing the character of the true wo- 
man. Bernard Holt must have regarded some 
body so about the house from the frequency of 
his visits. How strangely the young minister 
seemed attracted to that side of the room where 



MAPLEHURST. 213 

Flora lay on the sofa, helpless, yet beautifal. 
How often he thought the cushions needed 
arranging, or the shawl adjusting; and how natu- 
rally Flora gave him back the smile of grateful 
affection. And, after awhile, when Mrs. Win- 
field went out daily^ how kindly Bernard offered 
to sit with Flora till her return. 

But affairs had taken an inexplicable turn. It 
was strange that Flora should have grown paler 
and weaker before she left home, though every 
remedy was used for her restoration. Bat now, 
when she had abandoned all remedies, her eyes 
grew brighter, and her cheek redder every day. 
She could even lift herself up on the sofa. It was 
also strange that Bernard Holt should be so con- 
cerned that Flora should have the best medical 
advice when she was nothing to him. 

It was strange, too, that Mrs. Winfield, from 
being the veriest recluse, spent so much of her 
time from home. But Mr. Winfield soon found 
out an explanation of this, in the increased num- 
ber of scholars in the Sabbath school — the larger 
attendance in the praj^er meeting, and the pres- 
ence of some old friends during his Sabbath min- 
istrations. Jessie had been sorely tempted. W^ith 
the finest sensibility, she shrank from contact 
with the rude and unfeeling, and yet writhed un- 
der a sense of neglected duty. But, by the grace 



214 MAPLEHURST. 

of God, she at last overcame her trepidation, and 
decided to make a sacrifice of feeling for her 
Master's cause. She went forth weeping, but she 
returned bearing her sheaves with her. With a 
heart fall of love to God, she had gone to her 
former religious friends, and reasoned and expos- 
tulated with them in regard to the sin and danger 
of their condition. She found some already under 
conviction, having had no peace since they heard 
her tell of the love of God in her heart. Others 
were offended, and some simply annoyed. But 
she was a thousand times repaid in the conscious- 
ness of having discharged her duty. The sweet 
peace that passed all understanding, which filled 
her heart, was more than a counterpart for all 
the pain she had felt for wounded sensibility. 

And Flora's rapidly improving health was the 
result of the elasticity of the youthful frame, un- 
der the influence of hope and happiness. The 
young girl had never forgotten her pious lover. 
Bernard's solicitude was explained some months 
afterwards, when he asked Flora if she was now 
willing to be a "poor minister's wife," and re- 
ceived her candid response, that she was not only 
willing to be a minister's wife, but by the grace 
of God she intended to try to walk with him in 
all the ordinances of the Lord, blameless. 



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